
	 BOOK OF SHADOWS 
	


	VOLUME The THIRD

	pp. 908 - 1401


	
	 RIDERS OF THE CRYSTAL WIND 

	 TABLE OF CONTENTS 
A Minister Speaks Out (J. gordon Melton) ........................975
A Plea For Initiation Standards (Ellen Cannon Reed) .............908
A Tale of Two Witches (Mike Nichols) ............................147
All Hallows Eve (Mike Nichols) ..................................137
Altar Dedication  (Durwydd) .....................................125
Amazing (Pagan?) Grace ..........................................959
Ancient Art, The ................................................551
Answers (Grove of the Unicorn) ..................................479
Asatru (Rathulvf Jamieson) ......................................952
Astral Projection (Monroe Technique) ............................783
Athame Dedication (Durwydd) .....................................125
Autarchic Creed .................................................562
Banes, Bindings, and Mirrors (Judy Harrow, Hugh Read) ...........628
"Bardic" Circle Rituals from DragonHart
	Beltane (The White Bard) ..................................1111
	Vandlemas (The White Bard) ................................1151
     Samhain (The White Bard) ..................................1116
Bare Bones 3rd Degree (Humor) ...................................463
Basic Beliefs of WICCA (C.O.G.) .................................947
Basic Love Spell ................................................958
Basic Spell Construction ........................................113
Basic Principles (American Council of Witches)...................310
Basic Ritual Outline (ED FITCH) ...................................6
Beltaine Ritual (Firestar Coven, 1986) ...........................36
Beltane Ritual (Seastrider) .....................................464
Beltane, Its Origins (Rowan Moonstone) ..........................126
Bible, Books not included .......................................652
Bibliography (annotated) ........................................929
Binding A Spell (Farrar & Farrar) ...............................157
Blood Sacrifice (Althea Whitebirch) .............................547
Broken Heart Spell (Healing) ...................................1219
Burning Times, The (Marios) .....................................951
Celtic Bibliography (Annotated, by Eryn Darkstar) ..............1133
C.O.G. Pledge ...................................................309
Channeling (Jast) ...............................................969
"Condensed" Definition of Wicca (Lady Phoenix) ..................948
Candle Colors ...................................................982
Candle Magic ....................................................417
Candle Scents ...................................................988
Candlemas (Gwydion) .............................................537
Candlemas (Mike Nichols) ........................................168
Catharsis Circle (Judy Harrow).....................................8
Cauldrons (Elemental)............................................420
CELTIC NUMEROLOGY (Mike Nichols) ................................454
CELTIC BIBLIOGRAPHY (Rowan Moonstone) ...........................298
Chants w/ASCII Notation (L.A.Hussey) ...........................1081
Chaos Magic (Mark Chao) .........................................398
Chaos Magick vs. Thelema .......................................1240
Chaosphere .....................................................1393
Charge of the Phone Goddess (Magenta Griffith) ..................759
Charge of the Goddess, The ......................................193
Charge of The Horned God, The ...................................936
Check List for A Well Working Group (Earthrite BBS) .............957
Church of All Worlds ............................................353
Christian "Cults" ..............................................1000
Circle Closing ..................................................540
Circle Casting (Avaloian)........................................541
Circle Purification for Asthmatics ..............................780
Circle Casting (after Valiente and Farrar) ......................130
	 TABLE OF CONTENTS (continued) 
Circles, why use them? (Mel White) ...............................65
Cleansing (Rowan Moonstone) .......................................2
Comparison of Wicca and Christianity.............................622
Computer Blessing (Zahai Stewart) ...............................757
Coven Offices ...................................................762
Coven Leadership ................................................543
Covenant of the Goddess .........................................305
Consciousness & Politics  (Carol Moore).........................
Craft Ethics (J. Crowley) .......................................751
Craft Ethics Response (M.K.H) ..................................1216
CRAFT LAW
	Craft Laws (by Lady Sheba).................................1163
	New Laws (Lady Galadriel, Grove of The Unicorn)............1174
	The New Book Of Law, A Commentary (J. Random Folksinger)...1185
	Aporrheton 5 (Judy Harrow?) ...............................1195
	The Abbreviated Laws (including Comment by J.R.F.) ........1202
	The Law (Humor) ...........................................1204
Essay on The Three-Fold Law (Paul Seymour) .....................1208
Exegesis on The Wiccan Rede (Judy Harrow) ......................1209
Commentary by a student ........................................1212
Commentary by L.A. Hussey.......................................1214
Creation Story ..................................................619
Creed Of The People Of God (Catholic) ..........................1005
Crone Energies (Grey Cat) .......................................559
Crystals, their care and feeding (Matrika).......................413
Cult Danger Evaluation Frame (P.E.I.Bonewits) ...................343
CUUPS (C.O.G. Salt Lake City) ..................................1002
"Dark Night of the Soul".........................................286
DCW Landmarks ...................................................492
Degrees within Covens ...........................................623
Deity Engineering Worksheet .....................................607
Denver Area Wiccan Network ......................................200
Descent of The Goddess (Sewna Silvara) ..........................750
Dianic Wicca (Inanna Seastar) ...................................614
Divination (Bibliography) .......................................605
Divination (RMPJ) ...............................................603
Dragon, The Last (story by Gerald Decampo) .....................1226
Dragon Tradition (Phoenix Arizona)
	Circle Casting ............................................1228
Drawing Down the Moon ...........................................557
Dream Problem Solving ...........................................573
Dream Bibliography ..............................................576
Dream Life ......................................................571
Dream-News ......................................................567
Dreams Precognition .............................................575
Dying God (Ammond ShadowCraft)...................................685
Eclectic Circle Ceremony (Durwydd) ...............................40
EcoMagick .......................................................614
Eight Paths to Altered States (Carrie McMasters).................222
Elements, A Hermetic Summoning (Marios) .........................960
Elemental Correspondences (from Starhawk) .......................979
Elemental Correspondences .......................................560
Elven (Modern Mythic Prose by Par Garou) .......................1159
Ethics and Morals (RMPJ) ........................................315
Ethics and Magick (Warren Stott) ................................415
Ethics and Laws (Lifeway Shamanic Fellowship) ..................1220
Ethics and Love Magick (Mike Nichols) ...........................554
Ethics or Etiquette .............................................565
Etymology of "Wicca" ............................................356
	 TABLE OF CONTENTS (continued) 
Evolution of Wiccan Ritual (Paul Hume) ..........................946
Exorcism ........................................................613
Festivals .......................................................587
Film Guide '89 (Mike Nichols)....................................528
First Degree, What is it? .......................................351
FISH (Creative use of Christian Symbology) ......................611
Five Fold Kiss ..................................................744
Fool ............................................................590
Fortune, The (RMPJ) .............................................953
Full Deck Tarot Spread ..........................................625
Full Moon Ritual (Seastrider)....................................634
Fundamentals of Human Ecology ...................................616
Glossary (Rowan Moonstone & Durwydd MacTara) ....................206
Gnosticism.......................................................694
God/Goddess Balance (Adrienne)...................................223
Golden Dawn (Calif.).............................................689
Golden Dawn Training (outline)...................................691
Goodwife (Story by L.A. Hussey) .................................644
Great Rite, The (Symbolic) ......................................656
Greek Fire Initiation............................................982
Halloween, Origins of (Rowan Moonstone) ..........................26
Handfasting ......................................................68
Harvest Home (Mike Nichols) .....................................176
Harvest Thoughts (Gary Dumbauld) ................................630
Harvest Home - 1987 (Michael Fix) ................................13
Heal The Earth (a meditation) ...................................661
Healing (one method) ............................................655
Healing Myth (Nihasa) ...........................................165
Helpful Hints (Humor) ...........................................966
Heretic's Corner (RMPJ) .........................................869
Heyokah (RMPJ) ..................................................632
Hidden Codes in the Torah .......................................733
High Technology Meets The Ancient Wisdom ........................964
History (Weyland Smith) .........................................786
History of Witch Craft ..........................................791
Homeblessing (Selena Fox) .......................................663
Hypnosis 101 ....................................................667
I.O.T. History (The Beginnings).................................1398
Ideology (I.O.T.) ..............................................1252
Imbolc (Solitary Ritual) ........................................664
Initiation, Outdoor (adaptation) .................................72
Initiation (Brad Hicks) ..........................................50
Introductory Book List ..........................................926
INVOCATIONS
	Freyja (unknown) ............................................56
	Frigg (Russ Anderson) .......................................55
     Brigit (Russ Anderson) ......................................57
	Baldur (unknown) ............................................55
	Freyr (unknown) .............................................56
	Herne (unknown) .............................................57
	Thorr (unknown) .............................................58
Irish Myth Concordance (Mike Nichols) ...........................422
Ishtar ..........................................................740
Issian Circle (Matrika) ..........................................59
K.A.M. ..........................................................735
Kabballah (Colin Low)............................................236
Kali and Modern Physics .........................................730
Keltria (The Henge of) ..........................................739
Lady Day (Mike Nichols) .........................................171
 	 TABLE OF CONTENTS (continued) 
Lammas (Mike Nichols) ...........................................174
"Landmarks" (D.C.W.) ............................................990
LBRP, an Essay (Tim Maroney) ....................................103
Learning Process ................................................962
Lilith (BBS Conversation) ......................................1083
LLEW, Death of (Mike Nichols) ...................................179
Lucid Dreaming (Omni Magazine) ..................................955
MABON Outline (anonymous) ........................................43
Magick, Physics, & Probability (Hurn) ...........................811
Magick (A. Crowley) .............................................817
Magick Vs. Prayer (Salgamma) ....................................684
Magickal Book List ..............................................923
Magick Course Outline (Amber K.).................................815
Magickal Ethics (Judy Harrow) ...................................502
Magickal History (Fra.: Apfelman) ...............................406
Magickal Definitions (RMPJ) .....................................814
Magickal Laws (after P.E.I. Bonewits) ...........................831
Magickal Musical Selection Guide ...............................1079
Magickal Pyramid, The (Durwydd MacTara).........................1096
Magickal Stones & Gems ..........................................912
Magickal Training Course (Phil Hansford) .......................1373
Manhood Rituals (RMPJ) ..........................................760
Mantra Web technique ............................................288
Mayan Deities (777 Supplement) ..................................834
Mayday Celebration (Mike Nichols) ...............................837
MAYDAY Celebration (Mike Nichols) ................................79
Media Management (Windfire Coven) ...............................851
Maychants (4) (Tanscribed by SeaStrider).........................911
Memory & Perception, a new Model (Paul Seymour).................1077
Midsummer (Mike Nichols) .........................................45
Mind Control Techniques (Dick Sutphen) ..........................512
Models of Magick (incomplete)....................................216
Modern Pagaism, Q&A .............................................920
Modern Pagan Persecution (Jonathan Hutchins) ....................942
Mothers Day Message ............................................1076
Monotheism vs. Polytheism (Dan Holdgriewe) ......................941
Mycenaen Mysteries (J. Teller)...................................365
Mystical Pentagram ..............................................110
Nature Spirit Magick (Larry Cornett) ............................357
Necromancy (reprint) ............................................841
Nemesis Conjuration (I.O.T.) ...................................1250
Neo-Pagan Ritual (Brad Hicks) ....................................77
Neo-Paganism (J. Brad Hicks) ....................................329
NeoPagism (Eric S. Raymond) .....................................333
NLP- Applied Magic (Brandy Williams).............................459
Notes On The Historical Egregore in Magick (I.O.T.).............1245
NROOGD SAMHAIN - 1987 (l.a. Hussey) ..............................21
Occult Resurgence, A theory .....................................224
ODINISM, What is it? ............................................764
Open Circle Ethics (Brandy Williams) ............................377
Open Letter to A New Witch ......................................910
Open Letter to Selena Fox (Isaac Bonewits) .....................1089
Opening (ending) The Circle ......................................12
Ordo Argentum Astrum ...........................................1230
Origins of the Mandan (Madoc) ...................................949
Pantacle, The (Gary Dumbauld) ...................................392
Personal effects of Ritual (Nihasa) .............................868
Polarity and Single Sex Covens (Marios) .........................945
Pornography & Pagan Ideals ......................................972
 	 TABLE OF CONTENTS (continued) 
Power Animals (RMPJ).............................................411
Psychic Self-Defense ............................................594
Psychic Attack ..................................................563
"Quantum" Kaballah...............................................282
Quantum Magick (Larry Cornett) ..................................857
Quilting and "Craft" (J.M. Cortese) ............................1103
Rainforest Ritual (Michael Harismedes, 1988) ....................212
Ritual Bath (Sewna Silvara) .....................................745
Runes, What are they? (Lokrien) .................................215
Runic Thorn Ritual (Faunus) ....................................1097
Salem Anniversary Ritual (Sandy & Diug Kopf)....................1156
Samhain Notes (Farrar)...........................................143
Samhain Ritual (L. A. Hussey) ....................................19
Samhain Ritual (O.T.O.) .........................................145
Samhain (United Wiccan Church) ..................................141
Sangreal Sodality, The (Alfgar Maharg) ..........................944
Satanism vs. Wicca (Diane Vera)..................................194
Saxon Wicca (Matrika) ...........................................158
Scorpio Dragon (Sewna Silvara) ..................................749
Second Degree (Gary Dumbauld) .....................................3
Sex and Magick (Fra. Apfelmann)..................................231
Shamanic Binding (Gaffer Maccluiunn) ............................937
Shamanic Lifeways Fellowship (Michelle Haas) ....................384
Smudging (Michelle Haas) ........................................184
Solitary Moon Rite, Issian (Ellen Cannon Reed) .................1100
Sophia and Gnosticism (Terry J. McCombs) .......................1105
Spitual Emergence or Emergency (Paul Seymour) ...................939
Spring Equinox (Farrar and Farrar) ..............................182
Standing Stones Book Of Shadows (Scott Cunninham) ..............1010
Strings On The Winds (Bardic Fiction)............................778
"Super-Dimensionality" ..........................................289
Taleisin's thoughts .............................................676
Tea Ritual (Sewna Silvara, Triskelion)...........................747
Technology and The Craft (Fun!) .................................132
The Pact (IOT) .................................................1162
The Postures of Ecstasy .........................................617
Thunder, Perfect Mind (Tony Ianotti) ...........................1254
Tool List (Seastrider) ..........................................136
Tool Blessing Ritual ............................................122
Tool Consecration ................................................17
Traditional Wicca (K.A.M.) ......................................186
Treatise On Mind (The Tigress) .................................1265
Trickster Energies ..............................................234
Twelve Exercises Nobody Needs ...................................619
Wartime (Michelle Haas, 1991) ...................................117
Watch Towers, Rethinking The (Mike Nichols) .....................344
What is WICCA? (Texas Pamphlet) .................................322
What is Shamanism? (Michelle Haas) ..............................354
What is Wicca? (Amber K.) .......................................340
Wicca, from My Point of View (Lady Phoenix) .....................149
Wiccan Information Network .....................................1087
Wiccan Way, The .................................................192
Wiccan Pentagram Ritual (Paul Hume) ..............................98
Wiccan Traditions, A comparison (Hurn, RMPJ) ....................154
Wiccan Path (Madoc)..............................................227
Wiccan Shamanism (Selena Fox) ...................................162
Wiccan Principles (American Council of Witches, 1974)............190
Wiccan Rede, An Exegesis (Judy Harrow) ..........................317
Witchcraft Q&A (Dr. Leo Martello) ...............................150
 	 TABLE OF CONTENTS (continued) 
Witches Creed (Doreen Valiente_ .................................320
Women vs. Men (Michele Haas).....................................195
YULE (Mike Nichols) ..............................................84
Yule in Britain (Tana) ...........................................94
Yule Ritual (Starhawk) ...........................................88


	 A PLEA FOR INITIATION STANDARDS 

I'm full of radical ideas.  I think the terms  "Priest, Priestess, 
High Priest and High Priestess" are more than titles.  I think
being a member of the Priesthood means more than status.  I think
a coven is more than a study group, or a social gathering.  I think
being a Witch is more than a protest against the patriarchy.
  
I think receiving a First Degree should mean you have worked and 
studied and grown and dedicated yourself to your path and your 
Gods.  I think an initiation should mean something.
  
I know of a young man who received a third degree after having 
proved he could lead a ritual.  That's all he had to do, lead a 
ritual.
   
I know of a woman who claims third degrees in both the English and 
American traditions of a well-known tradition.  She shows 
absolutely none of the qualities by which one usually recognizes a 
High Priest or High Priestess.
   
I know of a woman who refused to accept the standards set by her 
High Priestess, who threw a fit when she didn't get her First on 
demand.  She went to another teacher, secretly received her First, 
and a year later, her Second.  Considering her attitude toward her 
first teacher, I have absolutely no faith that she did any work to 
earn her second.  Yet she calls herself a High Priestess.
    
When two members of Sothistar received their first degrees last 
year, they had:  studied and worked with the five magical 
elements, worked at developing personal relationships with the 
Gods, studied astrology, symbology, qabala, Tarot (both as a 
divinational and meditational tool), several forms of divination, 
writing rituals, leading rituals, drawing down the Moon, basic 
spell-casting and various methods,ethics, the Egyptian deities and 
mythology, ritual etiquette, the laws of the coven, the use of 
stones and crystals, meditation, conducting rituals, the meaning 
and duties of the priesthood, and the use of chants and songs.  
Both had chosen (or been chosen by) deities to whom they wished to 
make a special dedication.  Both had proven their loyalty to the 
coven and the Craft.  Both had served as vessels for both the God 
and the Goddess, and both had led rituals.  After all of this, 
they received First Degree.
     
Am I saying that mine is the only way--that if your coven does not 
study these subjects your initiations aren't valid?  Certainly 
not!  I am saying that our tradition has standards for initiation.  
Many other covens have standards--some more stringent and some 
less demanding than mine.  What I am saying is that I wish 
everyone had standards.
    
Why?  Because when you have standards, the initiations you give 
mean something.  

When we took the two mentioned above around to the four quarters and 
pronounced them Priest/ess, they could not have been prouder of their
achievement.  Nor could we.  We had no doubt they could serve as 
competent dedicated Priest and Priestess in a ritual.  In the time 
since, they've proved it over and over.  When they make Second 
Degree, and Third, and eventually have a coven of their own, they'll 
continue to make us proud.  When they represent the coven other 
places, they do so in a manner that reflects well on the coven.  
I've met many First Degrees of other covens who did not reflect well 
on their teachers.  (I've also met many who have.)
  
You ask again, Why?  I'll give you a personal reason--because it 
irritates the hell out of me that the people mentioned at the 
beginning of this article can put their noses in the air and claim 
a higher status in the Craft than my two dedicated, hard-working, 
sincere students.

Once upon a time, a high school diploma meant something.  You 
couldn't get a decent job without one.  These days, it means 
nothing.  These days, a Bachelor's Degree doesn't mean much.  I 
don't want that to happen to initiations!

Perhaps I should discuss what I think initiation is.  A true 
initiation is not a ritual, it is not entrance into a club, 
it is not just a dedication.  An initiation is a spiritual step to 
a higher stage in spiritual growth.  There are many such steps.  
Such "initiations" are not given by High Priest/esses.  They are 
given by the Gods.  An initiation ritual is an acknowledgment by a 
coven leader that the Initiate has, in that leader's opinion, 
reached a certain stage in spiritual growth.  
   
Coven leaders are not omniscient.  Although I'm sure such leaders 
strive to serve as worth representatives of the God and Goddess, 
they (the coven leaders) are not the God and Goddess.  All of them 
must find their own ways of determining whether their students 
have achieved this growth.  They must also give what guidance they 
can to those attempting to achieve it.  Our study program includes 
many things not mentioned above, exercises and spiritual work 
that, we hope will help our students reach that goal.  If our 
students apply themselves to all they are given to do, it is 
possible for them to reach that stage.  When we give a first 
degree initiation, we are saying that the Initiate is *already* a 
Priest/ess of the Goddess.
  
I do not ask that all covens adopt our particular standards.  I do 
plead with you to *have* standards beyond simple attendance at 
ritual for a year and a day.  Insist that they work hard, that 
they learn and grow, that they struggle, that they strive, that 
they become, in your opinion, worthy servants of the Gods.

Some months ago, I mentioned this to two leaders of a newly-formed 
group north of here.  Their eyes lit up and they said "You can 
help us.  We were just talking about setting standards!"  No true 
standards had been set for their initiations, and they felt the 
lack.  Oh, they had third degrees from their teacher, but they 
wanted more meaning for those they gave than was given to their 
own.  Bravo!  There's hope for the Craft yet!
										Ellen Cannon Reed
  
	AN OPEN LETTER TO A WITCH

	I do not know what Tradition you follow.  That does not matter.  Indeed, for all I know, you may not follow any of the traditions.  You may be one of those many lonely ones who, for whatever reason, must worship by 'feel' rather than through any formal coven training or participation.  But whoever you are, and however you worship, all that matters to me is that you hold 
true to the God and the Goddess.  My purpose in writing this letter is to enjoin your aid in destroying that which cripples our Craft.  Dissension is the disease.  It is not a cancer, 
for it can be cured; and, as with most herbal cures, the best treatment is that administered internally. 

     Friend, help spread the Brotherhood and Sisterhood of the Craft.  do not seek to establish a scale of Wicca purism, (for no two Witches will ever agree on the relative positions on the scale of even their own tradition.)  There is no one religion for all people, and THERE IS NO ONE TRADITION FOR ALL WITCHES!  Let this be understood, and accepted.  Choose your own path and 
leave your neighbor to choose his.  Remember the primary tenet:  "AN IT HARM NONE, DO WHAT THOU WILT." 

     Yet never forget: "An it harm none..."  If your path leads to sex rites, to homosexuality, to phallic-initiation...do not pt it foreward as "THE WICCAN WAY".  It is only A Wiccan way, one of MANY.  And by the same token, if a path so presented is not your way, do not decry it simply because it is not your way.  Who are you to say another is wrong, so long as it harms none. 

     Strive for honesty, friend.  Do not make false Craft claims, whether of position, heredity, lineage, or whatever.  If you have a quarrel with someone, seek out the one you disagree with, rather than utilize perhaps unreliable intermediaries.  do not spread unfound rumors and question those who do so.  News of battle makes more exciting reading than news of peace.  Why, then, provide battle news for publication when the serenity of the Craft is what we should be showing? 

      We have come a long way, my friend, in a few short years.  Let us move on along our chosen paths till we emerge - as we will - accepted and respected by ALL as a religion in our own right. 

     Help us bring an end to washing our dirty linen in public.  There will always be disagreements, there will always be those who cannot tolerate others, but they are in the minority and so they should remain, if you wish.  But do not deny them their right to those differences. 

     Friend, we are Children of the Universe, and Children of the God and the Goddess.  Let us try to remember that, and live in Peace. 
                            Blessed Be, and Merry Part! 

	MAY DAY CHANT  ONE 
 
	Here we come apiping, 
	In Springtime and in May; 
	Green fruit aripening, 
	And Winter fled away. 
	The Queen she sits upon the strand, 
	Fair as lily, white as wand; 
	Seven billows on the sea, 
	Horses riding fast and free, 
	And bells beyond the sand. 
 
Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 
 
 
	MAY DAY CHANT  Two 
 
The High Priestess and High Priest lead a ring dance around the bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puck of Pook's Hill".   
 
	"Oh, do not tell the Priest of our Art, 
	Or he would call it sin; 
	But we shall be out in the woods all night, 
	A conjuring summer in! 
	And we bring you news by word of mouth 
	For women, cattle and corn 
	Now is the dun come up from the South 
	With Oak, and Ash and Thorn!" 
 
 
Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert	Hale 1983 
 
 
	STAG CALL also MAYCHANT THREE 
 
The men gather around the fire, next to their partners, and they say in unison: 
 
	"I am the stag of seven tines; 
	I am a wide flood on the plain; 
	I am a wind on the deep waters; 
	I am a shining tear of the sun; 
	I am a hawk on a cliff; 
	I am fair among flowers; 
	I am a god who sets the head afire with smoke." 
 
Graves, Robert; "The White Goddess"; Farrar 1970 
 
 
Transcribed to computer files by Seastrider 
 


                               CRYSTALS & STONES



       Gemstones have been used for centuries as meditational aids and magical magical foci.  Each individual type of stone has different properties.  Here are some healing and spiritual properties from a list I have.  These descriptions are based on ancient legend and lore:



	AGATE: Moss Agates considered to be most powerful.  Aid in
restoration of energy, used in healing, and believed to bring wearer happiness, wealth, health, and long life.  Increases
ability to ward off self-induced anger and inner bitterness.  Carnelian-gives protection and energy.  Moss green-balances emotional energy.  Moss red-balances physical energy.  Blue lace-gives tranquility.

	Amber: Powerful healing stone with large amount of organic energy.  In ancient times, ground to a powder and mixed with honey or oil of roses for various physical problems.  Filters germs and infections and has the power to disinfect.  Worn around the neck to help fight infection and respiratory diseases.  Lifts the spirits.

	Apatite: Promotes communication and mental clarity.

	Amethyst: Increases spiritual awareness, has a calming and soothing influence, has the ability to transmute negative into
positive, and is very effective as a healing stone.  Warmed and placed on the forehead and temples, it is good for headaches.  Has the ability to draw through it forces directed towards the body and repels vibrations which the body doesn't need, thus releasing only the energy patterns beneficial to the body.  Best worn in healing near the heart center.  Opens up spiritual and psychic centers. Helps prevent drunkeness.

	Aquamarine: Calms nervous tension.  Calming effects of the sea.  Used to help banish fears and phobias.  Means seawater.
Soothing and cleansing.

	Adventurine: Increases perception and creative insight.  Stimulates opportunity and motivation.

	Azurite: Powerful healing stone, invokes spiritual guidance, opens psychic eye.  Good for dreams and improving psychic ability.

	Bloodstone: Stimulates flow of energy for healing blood circulation, stops hemorrhaging.  Removes emotional blockages.


	Citrine: Stimulates openness and accelerates the awakening of the mind.  An aid to the digestive system.  Helps eliminate
toxins.  Encourages tremendous healing on the emotional and mental levels, helps unblock subconscious fears, and serves as a natural relaxant.

	Coral: Balances physical energy and relaxes tensions.  Carries the creative vibrations of the sea.

	Emerald: Promotes creativity, stimulates perception and insight, and strengthen memory.  Beneficial effect on the eyes.

     Garnet: Balances hormones, good for mental depression, enhances self-esteem, alleviates bad dreams, and encourages success in business.  Thought to assist in seeing into past incarnations.

     Hematite: Calming to the emotions.  Worn as an amulet to confer strength and procur favorable legal judgements.  In Egypt, used to reduce inflammation and treat hysteria.  Considered to be a grounding stone.  Helps maintain balance between body, mind, and spirit.

    Ivory: Spiritual protection.

     Jade: Stimulates practicality, wisdom, and universal attunement.  Thought to provide a link between the spiritual and the mundane.  Most revered by the Chinese.

     Jasper: For energy balancing of emotions and stress.

     Flourite: Opens and softens the way for the use of other stones.  Excellent used in aquariums-provides needed minerals.

     Lapis Lazuli: Stimulates wisdom, truthfulness, & psychic experiences, healing and strengthening when worn next to the skin.  Strengthens mind and body to spiritual awareness.

     Malachite: often used as a child's talisman to sleep soundly & protect from bad dreams.  Stimulates clear vision and insight, represents hope and inner peace, believed to protect from danger.  Increases abundance in all areas of life.

     Moonstone: Brings good fortune.  Reflects the wearers being and feelings.  Promotes unselfishness.  Opens the heart to humanitarian love and hope.  Good for protection while travelling on water.  Gives clarity to spiritual understanding.  Good for pre-menstrual symptoms and balancing to the reproductive system.  Used to ease childbirth.

     Pearl: Stimulates feminine qualities, used to focus attention, helps pull together mental and spiritual forces, peace of mind.  Represents purity, modesty, & gentleness.

     Peridot: Dispels fears, guilt, and depression.  Used to counteract negative emotions and healing of the spirit.  Affects top three chakras.  Once worn as a means of gaining foresight and divine inspiration.

     QUARTZ: Amplifies the healing energy of the one using it.  Used to help draw out pain.  Able to tap into the energies of the
universe.  A good stone for meditating on.  Works primarily with the Third Eye center, also relates well with the heart center.  To be able to tune into the quartz promotes clarity while concentrating on it.  Also affects the crown chakra.  Very potent and often worn to protect from negative vibrations.  Cleanse regularly.  Rudilated-rutile needles help focus attention.  Smoky-good for calming the mind.  Rose-vibrations of universal love & inner serenity.

	Ruby: Increases vigor, renews vitality and cleanses the blood.  The stone of courage.

	Topaz: Calms emotions, protects against external stresors.  To restore physical energy & quiet emotional nature.

     Tiger Eye: Very powerful protection, clarity of thought.

     Tourmaline: Causes the wearer to be more flexible, more understanding and more objective in purpose and reason.  Calming.  Each person has a different response to this stone.  Causes a
reaction in the intestinal tract.  Black and Crystal-removes negativity and cleanses.  Some say it should not be worn as jewelry.  Electric and magnetic properties.

     Turquoise: Vibrates calming radiations, protective, and restores healthy mental attitude.  Stone of friendsship.  Balancing and healing.  Great strength and vitality.  Takes on characteristics of the wearer.

 
                                                                  

	CRYSTALS & STONES

         NAME         COLOR      CHAKRA       USES

      AMETHYST       Violet      Crown       Calming, grounding, a                                             	cleanser and spiritual 									stimulator, yin/yang 									balance, strengthens 									heart, cleanses liver of 									toxins, excellent for 									lung problems.

      ADVENTURINE    Green       Heart       Soothes emotions,         									used for the heart and 									heartache, for acceptance 									of self and others, for 									inner peace.

      AGATE          Varied      Solar-      Compels truth, promotes 							Plexus,	good manners, happiness,                                               intelligence, prosperity.
                                 Heart                                                             				longevity, fertility,
                                             and good health,                                                  	affects stomach,
                                             throat, heart.

      AZURITE-       Blue-green  Heart,      All purpose healing                                               	stone, affects
      MALACHITE                  Crown       etheric body,parathyroid 									glands, nerve, spleen, 									pancreas, used to release 									repressed emotions and 									for physical detoxing.
 
      BLOODSTONE     Green-red   Root        Offers courage, 									endurance, harmony, used 									to stop bleeding, helps 									in making decisions, used 									for iron deficiency, in 									the blood, for moving 									kundalini energy, and to 									invoke peace in all who 									are drawn to it.

      CITRINE        Golden      Solar-      Generates radiant, happy
                                 Plexus      vibrations, helps 									thoughts to be clear and 									emotions controlled,                                              	raises thinking to 											intuitive levels, on a 										physical level it can be 									used to help eliminate 										toxins from the colon, 										gall bladder and kidneys 									and entire eliminative 										system.

      CHRYSOPRASE    Green       Solar-      Has a quality of 									compassion and a 
                                 Plexus,     capacity for fine                    		                         attunement works
                                 Heart       on the solar plexus and 									heart areas to sooth 									emotions, will help 									tranquilize many forms of 									and neurosis, also used 									to absorb or deflect 									unwanted energies.

      FLOURITE        Clear,      Crown,     Multi-dimensional                                                      stone, balances
                      Blue,       3rd Eye    and integrates lower                                             		(human) self
                     Purple                  with higher (spiritual) 									self, good for meditation 									over 3rd eye chakra, 									works well with virulent 									diseases.

      GARNET         Red         Root        Stimulates happiness, 									peace, balance, patience, 									inspiration, persistence, 									good for rebirthing, 									menstruation and life 									passages, disorders, 									fertility, eases 									arthritis pain.

      HEMATITE       Grey-black  Root        A very grounding stone, 									very cooling to the 									physical body, use for 									fevers, alleviates worry 									and anxiety as it allows 									for mental clarity, often 									known as the "worry 									stone".

      HERKIMER       Clear       Crown       Very balancing special 									variety of quartz crystal
      "DIAMOND"                              works with yin/yang
                                             energies, often known as 									the "Dream Crystal", aids 									in bringing teachings of 									the dream state into 									conscious awareness, very 									highly attuned 									spiritually.

      KYANITE        Blue,       Crown,      Aligns all chakras,                                               	if so directed
                     Black       3rd Eye     can open chakras (energy 									centers in the body), 									dispells frustration and 									anger, excellent 									attunement stone, good 									for meditating, aids in 									past life regression.

      LAPIS          Blue        Throat,     Used over 3rd eye                                                 	(brow) chakra,
      LAZULI                     3rd Eye     assists in opening                                                	and clarifying
                                 (Brow)      inner vision, provides 									strength, vitality and 									self-assurance, used for 									disorders of the throat, 									heart,spleen, blood, skin 									and to counter effects of 									stroke and epilepsy, also 									good for dream work.


      LITHIUM        Lavender    Crown,      Helps to reduce stress 									and ease depression,
                     with Pink   Solar-      relates to cycles of
                     Tourmaline  Plexus      birth and death and eases 									transition, good 									preparatory stone inner 									spiritual work, on 									physical helps with 									digestion.

      MOONSTONE      White       Crown       Has a very calming effect 									on the emotions,
                     Pastel                  stimulates the pineal 									gland, assists in 									stimulating the feeling 									(intuitive) nature, eases  									menstrual pain, 									alleviates many 									degenerative conditions 									in the skin, hair, eyes, 									and body fluids (tears, 									digestive juices).

      OBSIDIAN       Black-                  Used to sharpen both the 									internal and external
                     Snowflake               vision, one of the most   									important "teachers" of 									the New Age stones, 									teaches one the truth of 									oneself in relation to 									ones ego, depicts the 									contrasts of life-day and 									night, darkness and 									light, truth and error.

      PERIDOT        Green       Heart,      Promotes digestion,                                                    eases ailments 
                     Yellow/     Brow        in the digestive                                                  	system, used for
                     Green                   for protection,                                                   	prosperity, emotional                                             	calming, purifies,                                                	balances.


      PHANTOM        Clear       All         Very powerful tool                                                	for the New Age,
                     Red or                  used to ground and                                                	center while
                     Yellow                  attuning to higher 									spiritual energies, in 									healing work used to 									disperse congested 									energies.

      PYRITE         Gold        Solar-      Has a very protecting, 									shielding aspect which
                                 Plexus      works on the physical, 									mental, emotional levels.  									Shields from many forms 									of negative energy, 									strengths circulatory 									system, clears oxygen in 									the blood.

      QUARTZ         Clear       Trans-      All-purpose, all                                                  	healing, amplifies
                                 personal    thought-forms,                                                    	transmutes energy
                                 point       and forms protective 									shield around auric 									field, excellent for 									meditation stone, color 									work, aura work, very 									energizing.

      IRRADIATED     Very                    Absorbs all forms of                                                   negative
      QUARTZ         Black                   energy, placed on or                                                   near electrical equipment 									(T.V., microwave, 									computer) to absorb 									harmful energies.

      ROSE QUARTZ    Pink        Heart       Comforts heart from all 									wounds, helps heal 									emotional pain, enhances 									love, self-love, positive  									outlook, joy and oneness, 									helpful for heart, 									throat, ears, nose, 									hypertension.


      SMOKEY         Black       Root,      	Eases depression,                                                 	fear and panic,
      QUARTZ         Grey        Solar-     	clears aura, very                                                 	grounding,
                                 Plexus     	enhances positive 									attitudes, tranquilizes, 									works well with root 									chakra to release 									negative blocks emotional 									and physical, used for 									menstrual 									cramps,intestines, 									stomach and digestion.

      TOPAZ          Yellow      Solar-      Draws negativity from                                                  chakras,
                                 Plexus      protects against insomnia 									and depression, mood 									elevator, revitalizes, 									very stimulating to the   									creative thinking 									processes, eases death.

      TOURMALINE     Varied      Root,       Works as a protective 									shield, consumes negative 									energy without releasing 									it into the atmosphere, 									has to do with visions 									and "seeing" with 									compassion, good  for the 									eyes, teaches to expand 									limited concepts of
									thinking, relates to 									aspirations for higher 									love, very complete 									stone.

      TURQUOISE      Aqua        Heart,      Known as "The Sky                                             		Stone", is
                                 Throat      excellent for both 									Spiritual attunement and 									healing of the energy 									centers and the physical 									body, valuable for 									grounding as well as for 									vision quests and astral 									travel, purifies all 									levels  of being and is 									capable of handling 									strong negativity, also 									used for wounds and for 									damage to bones.


	 M O D E R N   P A G A N I S M : 
	   QUESTIONS    &    ANSWERS

       To promote community harmony and freedom of religious practice.
Distributed by : The Committee for Religious Freedom, Salt Lake City, Utah.

       Thanks to Lesley Phillips and Linda Pinti of The Covenant of Unitarian Universalist Pagans for original material.


       Contemporary society is experiencing a resurgence of interest in earth- and nature-centered spirituality. Modern Paganism is a rich and diverse  religious movement drawing the attention of the media, law-makers, and  spiritual seekers. This pamphlet attempts to answer some of the questions  frequently asked about modern Pagan beliefs and practices.

What is Paganism?
       The term "Pagan" comes from a Latin word for "country dweller" first used in early Christian times to refer to those not yet converted to Christianity. "Pagan" was an epithet that cast aspersions on those not seen as  "true believers." Today, it refers more general to the faith of those whose  spiritual center is drawn to native and natural religions, usually pantheistic  or polytheistic, and almost always earth-centered.

What then is "Modern Paganism"?
       Modern Paganism, or Neo-Paganism, is a modern, Earth-centered religious  perspective which borrows and adapts from pre-Christian paganism as well as  from contemporary religious thought. While reconnecting with ancient wisdom,  it speaks eloquently to the needs and concerns of the present.

What is meant by "The Old Religion"?
       The term describes the pre-Christian religion of much of western and northern Europe, which was based on the agricultural cycles and other natural rhythms of the Earth. It coexisted with Christianity for centuries, from the so-called "Dark Ages" up until the Inquisition and the "Burning Times" (witch hunts) of the late Middle Ages. It also can refer more generally to other 
native and tribal religions of the world.

What is the difference between Paganism and Witchcraft?
       Some contemporary Pagans call themselves Witches. The term has many meanings, some carrying rather heavy negative baggage. "Witchcraft" or "The Craft" is most properly applied to three broad categories: Descendants of the European witches of the Middle Ages, practitioners of the "reconstructed" Witchcraft of the 20th century, and "feminist Witches" whose religion and politics center in the contemporary womens' spirituality movement. It can generally be said that all modern Witches are Pagans, but not all modern Pagans are Witches. At least one writer, Aidan Kelly, has begun to use the term "Neo-Pagan Witchcraft" to describe the largest portion of the contemporary Pagan community.


What is meant by the term "Wicca"?
       Often used as a synonym for Witchcraft, "Wicca" is thought to derive from an Anglo-Saxon root meaning to bend or to turn. It is more properly applied only to those Witchcraft traditions which originated in or derive from  practices in the British Isles.

What about Shamanism?
       Shamanism is not a religion, but a set of spiritual techniques used for  healing and the acquisition of knowledge through forays into non-ordinary states  of consciousness. Now gaining increasing attention in the counseling  profession, this journeying is usually aided by sonic driving (such as repetitive drumming or chanting) and often involves interactions with totemic and archetypal figures. These techniques are used in virtually every tribal society and are widely used by contemporary Pagans.

What do modern Pagans believe?
       The central beliefs of modern Pagans differ in specifics yet share many  fundamentals. Deity is seen as immanent rather than transcendent.  Experience  is preferred over doctrine. It is believed that there are and should be  multiple paths to the Divine. There is no prescribed creed, but there are a  number of beliefs shared by most contemporary Pagans, summarized at the end of  this pamphlet.

Isn't this just Humanism by another name?
       No and Yes. Like religious Humanists, modern Pagans have a love and reverence for this world and the physical plane generally. The rational is seen as important. Great emphasis is also placed on the intuitive, however, and the belief that the physical and non-physical worlds are equally real, and  are interconnected, interpenetrating manifestations of nature. This means that  spiritual work, whether called meditation, prayer, or magic, and whether done as ritual, worship, or celebration, is efficacious and can result in changes in the physical world. The majority of Pagans also believe in the survival of the consciousness or soul after physical death.

How do modern Pagans worship? 
       Some groups have formal worship services or similar group meetings.  Others conduct rituals that have varying degrees of set forms. Some Pagans worship by themselves without formal ritual. Most contemporary Pagans hold rituals corresponding to the turning of the seasons and the phases of the moon. Rituals are often performed in a sacred space defined by the demarcation  of a circle, within which the celebration and worship take place. Celebrations  include eight major seasonal holidays, sometimes collectively referred to as  "Sabbats". These Sabbats, as most frequently observed by North American and  European Pagans, follow the agricultural cycles of the northern temperate zone,  and include the solstices and equinoxes as well as four intermediate festivals  which fall in between, sometimes called "cross-quarters," on or near the first  days of February, 
May, August, and November. Regular public Sabbat rituals,  reflecting a variety of contemporary Pagan styles, are held in many  communities. Rituals may include meditation, chanting, drumming, myth- and  story-telling, ritual drama, dance, and so on. Deeper ritual work is most  often practiced at private gatherings, which for many traditions coincide with  the phases of the moon. The work may include more intense raising of energy,  healing work, and personal spiritual development. 
 

What about Satanism? 
       Contrary to the claims of ill-informed Christian fundamentalists, the practices of modern Pagans are in no way related to Satanism. Most Pagans do not even believe Satan exists. As a profanation of Christian symbolism, Satan worship is a Christian heresy, not a Pagan religion. 
 
Do Pagans proselytize? 
       No, Pagans do not proselytize. Most modern Pagan traditions do welcome newcomers. Most modern Pagans also do not discourage other Pagans from  integrating other religious and spiritual practices and beliefs into their practice. 
	 WHAT CONTEMPORARY PAGANS BELIEVE 
while there is no set of beliefs shared by all Pagans, most would agree that similarities far outweigh differences. There are a number of beliefs held by the vast majority of modern Pagans. Some of these are: 
 
1. Divinity is seen as immanent. 
 
2. Divinity is as likely to manifest itself in female as male form, the God or  the Goddess, in the interconnectedness of all life. 
 
3. Multiple paths to the divine exist, as symbolized by many goddesses and gods. These are often seen as archetypes or gateways to the unconscious. 
 
4. We respect and love Mother Earth as a living being, Gaia, of which we are a part. 
 
5. The physical world, as an emanation of the divine, is good and to be enjoyed by all living beings in love and harmony. 
 
6. Ethics and morality are based on avoidance of harm to other beings, including Earth as a whole, which mandates environmental activism as a spiritual responsibility. 
 
7. Human interdependence implies the need for community cooperation. 
 
8. The solar and lunar cycles and the cycles of our lives are celebrated.  This  leads to the maintenance and revival of old customs and the creation of new  ones. 
 
9. A strong commitment to personal and planetary growth, evolution, and balance are vital. 
 
10. One's lifestyle must be consistent with one's beliefs. The personal is political. 
 
11. A minimum of dogma and a maximum of individual responsibility in all things are goals to strive for. Thus a healthy skepticism is to be fostered, and ideas are not to be accepted without personal investigation of their validity. 
 
12. Messiahs and gurus are to be avoided. The mediation of another being is unnecessary for an individual to commune with Deity. Power-from-within is preferred to power-over. 
 
13. All beings are personal emanations of the Divine. Thou art Goddess, thou art God. 

                      A Booklist of Pagan/Magickal Titles

     I. Tarot:
          A. The Tarot - Paul Foster Case  (f)
          B. The Qabalistic Tarot - Robert Wang (a,f)
          C. The Book of Tokens - Paul Case (f)
          D. The Book  of Thoth - Crowley (a,f)                            
                                              
     II. The Qabalah:
          A. The Mystical Qabalah - Dion Fortune (f)
          B. The Kabbalah Unveiled - MacGregor Mathers (f)
          C. The Sepher Yetzirah - W. Wynn Westcott (f)
          D. A Practical Guide to Qabalistic Symbolism - Gareth Knight 		   (a,f)
          E. The Ladder of Lights - William Grey (f?)

     III. Magick in general:
          A. The Tree of Life - Israel Regardie (a,f)
          B. Magick in Theory and Practice - Aleister Crowley (a,f,b)
          C. The Golden Dawn; The Complete  Golden  Dawn  System  of 		   Magic- Israel Regardie (c)
          D. Magick without Tears - Crowley (c)

     IV. Meditation
          A. The Training of the Mind - Alan Bennett (a)
          B. Cutting Through Spiritual Materialism - Chogyam 		  		   Trungpa(d)
          C. Book 4 - Crowley (a)
          D. The Experience of Insight - Goldstein (d)

     V. Crowley
          A. The Holy Books of Thelema (a)
          B. The Vision and the Voice (a)
          C. The Eye in the Triangle - Israel Regardie (c)
          D. The Equinox, esp The Temple of Solomon the King (a)
          E. The Book of Lies (a)

     VI. Paganism, historical
          A. The Golden Bough - Frazer
          B. The Mystery Religions - S. Angus (b)
          C. Oriental Religions in Roman Paganism - F. Cumont (b)
          D. The God of the Witches - Margaret Murray
          E. The Golden Ass - Apuleius, transl. Robert Graves

     VII. Paganism, modern
          A. Drawing Down the Moon - Margot Adler
          B. The Meaning of Witchcraft - Gerald Gardner (g)

     VIII. Eastern Mysticism
          A. Tibetan Yoga and Secret Doctrines - Evans-Wentz
          B. Shakti and Shakta - Arthur Avalon (a)
          C. The Serpent Power - Arthur Avalon (a)
          D. The Tibetan Book of the Dead - Evans-Wentz

     IX. Egyptian religion (all b)
          A. The Gods of the Egyptians - E.A. Budge
          B. The Egyptian Book of the Dead - Budge
          C. Egyptian Magic - Budge
          D. The Leyden Papyrus - Budge

     X. Miscellaneous
          A. The Chaldean Oracles - Westcott (f,e)
          B. The Life of Apollonius of Tyana - Philostratus
          C. Prometheus Rising - Robert Anton Wilson (c)
          D. Cosmic Trigger - Robert Anton Wilson (c)

                                    Sources

     (a) Samuel Weiser, Inc
         Box 612
         York Beach, Maine 03910

     -EXCELLENT source for books of all sorts, all high quality. Especially good source for  books  by  Crowley  &  on  ceremonial  magick. Highly recommended.

     (b) Dover Publications
         31 East 2nd St.
         Mineola, NY 11501

     -reprints many old books, most notably Budge's classic egyptian series

     (c) Falcon Press
         3660 N. 3rd St
         Phoenix, AZ 85012

     -small press  specializing in  Crowley, Israel  Regardie, & the Golden Dawn.  Also  carries  Robert  Anton  Wilson's  latest  works,  such as PROMETHEUS  RISING,  THE  NEW  INQUISITION,  and the reprinted classic COSMIC TRIGGER.

     (d) Shambalah Publications
         314 Dartmouth St.
         Boston, MA 02116

     -mainly Eastern religion & Buddhist, but also some western magick, and recently lots  of high-quality  New Age  works. Recently reprinted the classic series HERMETICA by Sir Walter Scott.

     (e) Heptangle Books
         Box 283
         Berkeley Heights, NJ 07922

     -small  specialty  printing  house   issuing  one   volume  per  year, beautifully  typeset.   Issued  the  classic  ENOCHIAN  INVOKATION  by Geoffrey James, which was still in print in April.


     (f) The Best of Cards Catalog
         Division of US Games Systems
         38 East 32nd St
         NY, NY 10016

     -sells every Tarot  pack  in  existence,  &  also  has  a surprisingly extensive booklist  of occult  books. Good  source for  Eliphas Levi & tarot material &  carries  many  of  the  books  issued  by  the above publisher. Catalog is $2. Delivery is the fastest I've ever seen.


     (g) Magickal Childe
         35 West 19th St.
         NY,NY 10011

     -excellent  listing;  carries  Gardner's books & assorted paraphanalia such as Abramelin oil. Carries many  more books  than listed  in their catalog; reportedly  if you call them they can get ANY occult book, if it's available anywhere. No, I don't have their phone #.

     (h) Llewellyn Publications
         P.O. Box 64383-873
         St. Paul, MN 55164-0383

     -not so  good a  source these  days, but  carries reprints  of many of Israel  Regardie's  classics.  Their  catalog  resembles  the National Enquirer;  caveat  emptor.  Interesting  to  read   for  entertainment purposes, occasionally one will find a good book there.
       
     (i) Circle
         P.O. Box 219
         Mt. Horeb, WI 53572

     -a pagan organization publishing a newsletter & sells some books, most notably Circle Guide to Pagan & Wiccan Resources, for contacts.

     (j) Dharma Publishing
         2425 Hillside Ave
         Berkeley CA 94704

     -sells books on Buddhism,  posters of  Tibetan Thanka  paintings; much more hardcore Buddhist than Shambalah.


     These opinions  are my own, & where I recall purchasing these books in the past. They may no longer be available.

                    TALESPINNER'S NEOPAGAN READING LIST 
                      by J. Brad ("Talespinner") Hicks 
 
THE BEST FIVE: 
 
    (Read these five first, they are by themselves the best possible introduction to Neopagan Witchcraft and practical magic that I've found anywhere.)  
 
Starhawk, _The_Spiral_Dance_.  (San Francisco: Harper & Rowe, 1979).       Paperback, $10.95 
 
       This is the essential first book for a new witch, Neopagan or otherwise.  In fact, many new covens have been formed with no other sources than this book.  Starhawk details the myths, legends, and magic of the Craft in a beautifully elegant, easy-to-read way.  Often found in bookstores on the "Women's Studies" shelf, Starhawk's vision of the Craft emphasizes the Goddess as the source of inspiration, with secondary emphasis on the Horned God.  Perhaps a bit too Feminist, but still the best introduction yet.  
 
Margot Adler, _Drawing_Down_the_Moon_.  (Boston: Beacon Press, 1979).     Paperback, $9.50 
 
       Although it is now 7 years out-of-date, this is still the best history of the modern, Neopagan Craft that has been published yet.  Includes many valuable interviews with some of the people who gave shape to the Craft as we know it.  While the book does include some instruction in magic, its primary thrust is philosophy and history.  Keep an eye out--there's an updated second edition due out some time in late 1986.  
 
Marion Weinstein, _Positive_Magic_.  (Surrey, B.C.: Phoenix Publishing, revised 1981).  Paperback, $8.95 
 
       I see-saw between this book and the next one for 3rd and 4th place. Both are good, detailed texts on magic and spell-casting.  At the moment, I recommend _Positive Magic_ first for the following reasons:  
    1) it is more practical, teaching actual techniques before tackling theoretical justifications, and 2) the language is a bit easier to follow for non-scientists.  The topics covered include the karmic effects of magic, astrology, divination with tarot cards and the I'Ching, and general spell-casting.  Its strongest point is the section on tarot, which is the best I've seen yet.  Its weakest point (in my opinion) is that it under-emphasizes poetry and ritual.  
 
P.E.I. Bonewits, _Real_Magic_.  (Berkeley: Creative Arts Publishing, 
    revised 1979).  Paperback, $8.95 
 
       This is the other "best" book on magic.  It covers a much wider  variety of topics, including ritual, psychic self-defense, and many  
other psychic phenomena.  Isaac's approach is scientific and rational,  not "religious," and his language is often more that of a scholar than  a witch, but this is nevertheless an essential book for any student of  magic.  WARNING: Make sure that you get the second edition (1979) or  
later, as the 1971 edition includes much material that is misleading,  extraneous, and sometimes just plain false--the 1979 edition was    heavily edited. 
 
Scott Cunningham, _Earth_Power_.  (St. Paul: Llewellyn Publications, 1983). 
    Paperback, $6.95 
 
       A good, reliable volume of spells and charms, compiled from the Family Traditions and other witchcraft sources.  The magic in this book consists entirely of what scholars call "Low Magic"--the magic of village herballists, midwives, and healers--and as such, it is very practical, simple, and unpretentious.  Missing is much of the ceremony of Neopagan Witchcraft; in its place, a huge vocabulary of magic that can be used easily and quickly, regardless of where you are and what you have for tools.  
 
THE BEST OF THE REST: 
 
    (Once you have a good background, from the previous five books, you will find the following all make good reference books, worth having on your shelf.) 
 
Stewart Farrar, _What_Witches_Do_.  (Custer, WA: Phoenix Publishing,      revised 1983).  Paperback, $8.95 
 
       This book is so good that it ALMOST made it into the top five, displacing _Earth Magic_.  When its first edition came out in 1971, it was the only book on modern Witchcraft that was written for outsiders. It is surprisingly well-written, and very thorough.  Its only serious  problem is that it is very specifically Alexandrian Witchcraft (named  after Alex Sanders, its first High Priest), and some of it doesn't  
generalize well.  Nevertheless, it has the best-written chapter on  
initiation, among other things, that I've seen yet.  
 
Herman Slater (ed.), _A_Book_of_Pagan_Rituals_.  (York Beach, ME: Samuel Weiser, 1978).  Paperback, $8.95 
 
       This is the complete Book of Shadows of a Neopagan tradition called The Pagan Way.  It includes complete, very well-written rituals for all eight of the High Holidays (both solo and group ritual), plus a mixed bag of rituals for healing, trance work, and so forth.  Requires some basic knowledge of the Craft and its symbolism, so its not for beginners, but it is definitely useful to any worthwhile fully-initiated witch.  
 
Ellen Cannon Reed, _The_Witches'_Qabala_.  (St. Paul:  Llewellyn  
    Publications, 1985).  Paperback, $7.95 
 
       So far, only Book 1, "The Goddess and the Tree" has been published, but it's already the best book on the Qabala that I've  een yet, and the only one I would recommend to a new Neopagan Witch.  The Qabala and its commentary to date contain a lot of sexist material, reflecting their Judeao-Christian origins.  Ellen Reed strips all of that away, but in a way that is truer to the Qabala's origins and meaning than was the offensive material.  Where she changes the traditional attributions, she documents it, and includes the traditional ones as well.   
    This book is almost a "must-read."  

Jack Schwarz, _Voluntary_Controls_.  (New York: E.P. Dutton, 1978).       Paperback, $7.95 
 
       Jack Schwarz is NOT a witch, but don't let that stop you from  profiting from the single clearest, most practical book on kundalini- style meditation that has been published in the West.  If you are  
having trouble meditating, or wish to do serious trance work, turn to  this book first. 
 
Camden Benares, _ZEN_Without_Zen_Masters_.  (Phoenix: Falcon Press, 1977).     Paperback, $6.95 
 
       Out of print for almost 7 years, I am VERY happy to be able to  recommend it again.  This book is, among other things, proof that there is more to the Discordian branch of Neopaganism than just practical jokes.  It is also the best practical book on Zen for the western world that I have seen yet.  All of the best zen koans, including these, are also humorous (and therefore memorable).  The book also includes MANY valuable exercises.  As Robert Anton Wilson (see below) says in the Commentary at the beginning, "If you don't laugh at all, you've missed the point.  If you only laugh, you've missed your chance for Illumination."  
 
Robert Anton Wilson,
_Cosmic_Trigger:_The_Final_Secret_of_the_Illuminati_. 
    (New York: Pocket Books, 1977).  Paperback, $3.95 
 
       In this autobiographical work, Wilson details his initiation into and experience with almost every form of shamanic magick that is still practiced today, and draws some very surprising conclusions.  Strongest point: this is a fantastic synthesis of magick, psychology, and physics.  Weakest point: its central theme--that all of the great  mystical societies and movements in history have been in contact with  aliens from Sirius--is not taken seriously by Wilson (no matter how  
serious he seems in this book), and should not be taken seriously by  
the reader. 


	           W I T C H C R A F T
	
	   the Magic of Ancient Celtic Beliefs
	        in a Contemporary Society
	
	   ===================================


     The  purpose  of  this listing is to help the novice sort out the reliable from the sensational in the wealth  of  material  that  is  now  available on Witchcraft.  I have left out old historical  treatises  (records of the Inquisition and such) which are of little value to  the  modern  student,  and have  concentrated  instead  on contemporary sources.  This also yeilds a much more objective perspective.
                                                    - Michael Nichols


     THE TEXTS:

 'Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today' - 2nd ed. - by Margot Adler.  Beacon Press trade paperback.
     You  may  have  already  heard  Margot's voice, as she was once hostess of National Public Radio's news program, 'All Things Considered'.  This  book  is the  end result of five years of research and interviews.  (The 2nd edition is an update published eight years after  the  original.)   This  landmark  study focuses  on  the rise of the Neo-Pagan movement (which includes Witchcraft, of course)  especially  as  it  relates  to  the  values  and  beliefs   of   the
counterculture  of  the mid-60's, hippies, flower children, et. al.  It is the single most comprehensive study of modern American Witchcraft in existence.

 'What Witches Do: The Modern Coven Revealed' - 2nd ed. -  by  Stewart  Farrar. Phoenix trade paperback.
     If  Adler's  book  gives  a  comprehensive  overview  of  modern  American Witchcraft,  Farrar's  is  a  complimentary  look   at   traditional   British Witchcraft.    Concentrating  on  the Alexandrian  tradition  (which  is only marginally different from  Gardnerian,  easily  the  largest  Craft  tradition extant),   Farrar  lays  stress  on  the  actual  working  of  Covens and the integration of novice Witches  into  them.   Also  included  is  much  of  the
Gardnerian  (via  Alexandrian)  Book  of Shadows.  So there is plenty here for someone who wants to begin practice.

 'The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess'  by Starhawk (pseud. for Miriam Simos).  Harper & Row trade paperback.  This  book  shifts back to America again, this time with a slight emphasis on feminist Witchcraft, arguably the fastest  growing  branch  of  the  Craft.  Starhawk  is  herself  High Priestess of two California Covens and her book is insightful, genuine, and beautifully  poetic.   This  overview  also  contains specific  instructions  for  Circles,  chants,  spells,  invocations, creating rituals and, in short, everything you need  to  get  started.   And  it  is  a
 delight to read.


 'Buckland's Complete Book of Witchcraft' by Raymond Buckland.  Llewellyn trade paperback.
     British-born Ray Buckland can, with some validity,  be  considered  Gerald Gardner's American successor.  Not only did he introduce Gardnerian Witchcraft to the United States, but he also founded his  own  tradition  of  the  Craft, called  Seax  (Saxon) Wicca, which has grown to worldwide practice.  His early books, like  'Witchcraft  from  the  Inside',  did  much  to  dispel  negative
 stereotypes  of  Wicca  in  the  60's.   And 'The Tree: Complete Book of Saxon Witchcraft' remains one of the best published Books of Shadows to  date.   The present volume has a practical orientation, with chapters set up as 'lessons', covering every imaginable aspect of modern Wicca.  The book is  Traditionalist in approach, making a nice counterpoint to works by Adler and Starhawk.


     OTHER SOURCES:

 'A Witches' Bible, Compleat' by Janet & Stewart Farrar.  Magickal Childe trade paperback tandum edition of 'Eight Sabbats  for  Witches'  and  'The  Witches' Way', respectively, also called 'A Witches' Bible, Vol 1 & 2'.
     The  first  book  is  an  examination  of the festival Holidays of the Old Religion - the Solstices and Equinoxes and the cross-quarter days  -  together with the rich folk customs associated with them.  The second book contains the long-awaited  remainder  of  the  previously  unpublished  portions   of   the Gardnerian  Book  of  Shadows.   In  both  of these books, the Farrars had the invaluable help of Doreen Valiente, who actually wrote parts of the Gardnerian
liturgy.   The three Farrar books taken together form the most complete system of Witchcraft currently available.   Their  more  recent  book  'The  Witches' Goddess'  focuses  on  the  feminine  archetype,  and  contains a gazetteer of Goddesses that is mind-boggling in its thoroughness.

 'Dreaming the Dark: Magic, Sex, & Politics' and  'Truth  or  Dare:  Encounters with  Power,  Authority,  and  Mystery'  both by Starhawk.  Beacon Press trade paperback and Harper & Row hardback, respectively.
     If  we  have  gained  new  religious  insights  from  Pagan  and  feminist philosophy,  how  are  we  to incorporate those insights into our daily lives?  Starhawk, the author of one of our principal  texts,  pulls  together  a  wide range  of materials to answer this question in two books as beautifully poetic as her first.  Some of these things have waited a long time to be said  -  and they couldn't have been said better!

 'The  White  Goddess'  by  Robert  Graves.   Farrar,  Straus,  &  Giroux trade paperback.
     A rather weighty  and  yet  poetic  book,  tracing  the  female  deity  of Witchcraft  -  Goddess  of  Birth,  Love, and Death; of the New, Full, and Old Moon,  worshipped  under  countless  titles.   Fascinating  for  the  advanced student.   Know  your  Celtic mythology (particularly Welsh) before you start, though!  (If you need a quick intro to this book, check out the feature in the Reviews SIG.)

 'Witchcraft  Today'  and  'The  Meaning  of  Witchcraft' by Gerald B. Gardner. Magickal Childe trade paperbacks.
     Gerald Gardner has the distinction of being the first practicing Witch  to write  a  book  about  Witchcraft.  He was initiated into one of the surviving traditional British Covens, and onto the tattered remnants of magic and ritual inherited  from  them, he grafted elements of ceremonial magic.  The synthesis that emerged came to be called 'Gardnerian'  Witchcraft,  and  it  became  the major  cause  of  the  Witchcraft  revival  of the twentieth century.  Because Gardner was the first to deal with this material in written form, it sometimes seems very disorganized, but its historical importance is immense 'An ABC of Witchcraft', 'Natural Magick', and 'Witchcraft for Tomorrow' all by Doreen Valiente.  Phoenix trade paperbacks.
     British Witch Doreen Valiente is perhaps best  known  for  her  work  with Gerald  Gardner  in creating the Gardnerian canon of liturgy.  However, in her own books, she really shines as an amateur folklorist, managing  to  convey  a sense  of  Witchcraft  as a folk religion, tied very much to the locality, the land, and the oldest strains of folk wisdom and nature.  Her sense of  history and  tradition is rich and deep, and she often presents fascinating historical tidbits about the Craft.  From no other author can one gain such a rich  sense of heritage.

 'A  History  of  Witchcraft:  Sorcerers,  Heretics,  &  Pagans'  by Jeffrey B. Russell.  Thames and Hudson trade paperback.
     This book represents the approach of a gifted Cornell historian.  Although Russell  doesn't  always adequately cover modern sources, he has become famous for his ability to integrate a sensible approach to the evidence  of  medieval Witchcraft with an acceptance of modern Neo-Pagan Witchcraft.

 'Magical   Rites   from  the  Crystal  Well'  by  Ed  Fitch.   Llewellyn trade paperback.
     A book of rites, simple celebrations of land and  water,  wind  and  fire.  Rites  of passage, seasonal celebrations, magical workings, healings, and many more.  Ed Fitch (one of the founders of Pagan Way) is  truly  in  his  element here.   And it is one of the most beautiful books on the Craft ever published.  The art work alone is worth the price of the book!

 'A Book of Pagan Rituals' by Herman Slater.  Weiser trade paperback.
     Originally published in two volumes  as  the  'Pagan  Way  Rituals',  this extremely  beautiful book is just what it says it is:  a book of rituals.  Not authentic Wiccan rituals, but very nearly so, these rituals are often used  by Covens  in  the training of neophytes.  Like a good Catholic missal, the words are printed in 'sense lines' using BOLD PRINT (easier to read by candlelight).
Anyone  who  is at least part animist or nature-lover is going to cherish this beautiful book.

 'Celtic Heritage'  by  Alwyn  and  Brinley  Rees.   Thames  and  Hudson  trade paperback.
     A  good deal of modern Witchcraft can be traced to ancient Celtic sources.  This book, based in comparative religion, mythology, and  anthropology,  gives one  a  clear picture of the Celtic world-view.  Drawn mainly from Ireland and Wales, the study focuses on the interplay  of  Light  and  Darkness,  Day  and Night,  Summer and Winter, and all the seasonal myths and rituals that make up the great Celtic yearly cycle.

     OTHER USEFUL BOOKS:


 'The Politics of Women's Spirituality: Essays  on  the  Rise  of  Spiritualist Power  Within  the  Feminist  Movement' by Charlene Spretnak.  Doubleday trade paperback.
     A huge (and, one is tempted to say, the definitive) anthology of  feminist and  Pagan  theology.  Many familiar authors here:  Starhawk, Weinstein, Daly, et. al.  Subjects range from Amazons to the ethics of magic.  A real bargain!

 'Sex in History' by Reay Tannahill.  Stein & Day trade paperback.
     It has often been said that Witchcraft grew out of an  earlier  'fertility religion'  and,  although  'fertility'  is probably the wrong word here, it is undeniable that the history of Witichcraft is irrevocably bound  up  with  the history  of  sexuality.   Like  Tantrists and many others in the East, Witches tend to view sex  as  sacramental.   Since  this  is  quite  contrary  to  the prevailing  attitudes  of our own culture, it may be helpful to understand how
 our culture acquired such negative ideas about sex in the  first  place.   Ms. Tannahill's  unique landmark study will not only answer this question but also indicate the many options other cultures throughout history have chosen.

 'When God Was A Woman' by Merlin Stone.  Harcourt, Brace, &  Jovanovich  trade paperback.
     At  the  foundations  of the religion of Witchcraft is the religion of the Goddess.  Ms. Stone's book is an archeological tour-de-force of that religion, which  is  found at the beginnings of virtually every known culture (yes, even the Judeo-Christian culture).  In this book, one learns about the  worship  of Astarte,  Isis,  Ishtar,  and  many  others.  Also recommended is her 'Ancient
Mirrors of Womanhood'.  Both are splendid books!

 'A Different Heaven and Earth' by  Sheila  D.  Collins.   Judson  Press  trade paperback.
     By one of the leading feminist theologians of our day, this book asks what are the psychological and social implications  of  worshipping  a  male  deity exclusively,  while  ignoring the feminine principle in religion.  This is one of the most influencial books I've read in the last ten years.  It changed  my way of thinking (for the better) and I dare say it will change yours.

 'The Way of Wyrd' by Brian Bates.  Harper & Row hardback.
     What  Carlos Castaneda did for Native American tradition, this author does for ancient Pagan Anglo-Saxon tradition.  Subtitled 'The Book of a  Sorcerer's Apprentice' and based on authentic manuscripts found in the British Museum, it is the chronicle of a young Christian monk sent into the wilds  beyond  Mercia in 674 to record the heresies (beliefs) of the Pagans.  He is lucky to have as his guide the Anglo-Saxon shaman Wulf.  Throughout this documentary novel, the
 Christian and Pagan beliefs are juxtaposed for a better understanding of both.  Not since 'The Mists of Avalon' has a book accomplished this task so neatly.

 'Positive  Magic'  -  revised  edition  -  by   Marion   Weinstein.    Phoenix Publications trade paperback.
     Although  a  book  about  how  to  use  magic to change your life could be extremely tedious, this one is far from it.  While it is true that Marion uses a  simple and direct style of writing, it is used on such difficult and subtle questions as the ethics of magic.  She  draws  upon  her  own  experiences  to create  a  book  that  is  truely positive.  If I had to recommend one book on magic, this would be it!

 'Earth Power' by Scott Cunningham.  Llewellyn trade paperback.
     Scott is arguably the strongest of the  young  writers  in  the  immensely popular  'Llewellyn's  Practical  Magick Series'.  This is, in fact, a book of spells.  Practical, down-to-earth, useful,  everyday,  garden-variety  spells.  It  is the only such book in this bibliography.  Although I do not recommend a 'cookbook' approach to magic, this book will be extremely helpful when used as a  guide  for creating your own spells.  Also, Scott concentrates on 'natural' or 'folk' magic, as opposed to 'ritual' or 'ceremonial' magic.   This  is  the type  of  magic (involving Sun, Moon, stars, trees, rocks, springs, etc.) that is the natural heritage of Witchcraft.  An excellent  starting-place  for  the novice   spell-wright.    His   many  other  books,  especially  'The  Magical Household', are all highly recommended.

 'The Medium, the Mystic, and  the  Physicist'  and  'Alternate  Realities'  by Lawrence LeShan.  Ballantine paperbacks.
     Dr.  LeShan does not deal with magic or Witchcraft per se, but what he has to say  about  the  nature  of  the  cosmos  is  magical  indeed.   He  is  an experimental  psychologist,  an  Esalen  veteran,  director  of  ESP research, psychic healing, and other  projects.   His  is  a  synthesis  of  philosophy, parapsychology,  and Einsteinian physics.  His other books, especially 'How To Meditate' (Bantam paperback), are also of great value.

 'Seth Speaks' and 'The Seth Material' by Jane Roberts.  Bantam paperbacks.
     Yet  another  startlingly  clear  (albeit   less   scientific)   look   at metaphysics.  This is probably the cream of the crop of all modern mediumistic data:  Seth is the communicant, and the late Jane Roberts is the medium.   The other 'Seth' books are also of value.

 'Psychic  Exploration:  A  Challenge for Science' by Edgar Mitchell, edited by John White.  Putnam trade paperback.
     This anthology serves as an excellent introduction to the scientific field of  parapsychology.  Each chapter is an extensive review article on laboratory work carried  out  in  one  particular  sub-genre  of  the  field:  telepathy, clairvoyance,  precognition,  psychokinesis,  OOBE's, apparitions & hauntings, etc.   These  excellent  articles  will  bring  you  up-to-date  on  virtually
 everything  that  is  currently  known  about  the  topic  in question.  Other chapters deal with the history  of  the  discipline,  social  &  psychological implications,  military  applications,  etc.  This book could open the mind of the severest skeptic.  But at the same time, it could  serve  as  a  necessary check   on   those   too-credulous  souls  who  have  a  tendency  to 'believe everything'.



     BOOKS ON RELATED SUBJECTS:

 ASTROLOGY:  For the absolute beginner, 'Chart Your Own  Horoscope'  by  Ursula Lewis.   Pinnacle paperback.  The find-at-a-glance tables and charts are worth their weight in gold.  For the more  advanced  students,  Michael  Meyer's  'A Handbook   for  the  Humanistic  Astrologer'  is  highly  recommended  for its 'humanistic' (a la Dane Rudyar) approach.  If you want to really learn  to  do astrology, try 'The Only Way To Learn Astrology, Vol I-IV' by March & McEvers.  Books by Linda Goodman, Grant Lewi, Ronald Davison, and Liz  Greene  are  also recommended.

 TAROT:   'Secrets  of  the  Tarot' by Barbara Walker is the best of the newest books on Tarot.  You may know Barbara as the author of  the  amazing  'Woman's Encyclopedia  of  Myths and Secrets'.  Bill Butler's 'Dictionary of the Tarot' is a wonderful reference book which encompasses works by such authors as Case, Crowley, Douglas, Gray, Huson, Kaplan, Mathers, Papus, Waite, et. al.

 ESP:  Any and all books by J. B. and Louisa Rhine, Gertrude Schmeidler, Thelma Moss, Charles Tart, D. Scott Rogo, J. G. Pratt, Raynor  Johnson  and  Lawrence LeShan would be highly recommended.

 PALMISTRY:   'The Palmistry Workbook' by N. Altman is clearly the leader here. The book actually has hand-prints, not just line drawings!

 GHOSTS:   Firstly,  I'd  recommend  'An  Experience  of  Phantoms'  and   'The Poltergeist  Experience'  both by D. Scott Rogo (Penguin paperbacks), who is a kind of historian of psychical research.  Also, 'The Poltergeist'  by  William Roll,  director  of  the  Psychical  Research  Foundation,  and this country's leading authority on ghosts.  And most importantly, 'Conjuring Up Phillip'  by Iris  M.  Owen, the account of a group of Canadian researchers who 'created' a ghost!  This last title is now out of print, but if you can find one in a used
 book store, it's well worth it.

 SURVIVAL:   'At  the  Hour  of Death' by Karlis Osis is exceptional.  Books by Elizabeth Kubler-Ross are adequate, but not as good.  And, if you can find it, the   out-of-print  'Life  Is  Forever'  by  Susy  Smith  is  perhaps the best introduction.

 OUT-OF-THE-BODY EXPERIENCES:  'Journeys Out of the Body'  and  'Far  Journeys' both by Robert A. Monroe.  The narative of a much-researched psychic, he only
 one of its kind.  Also, 'Astral Projection' by Oliver Fox, and any early works
 by Sylvan Muldoon and Hereward Carrington, if you can find them.

 MEDIUMSHIP:  Firstly, the 'Seth' books by Jane Roberts, listed above.  Any and all books by Eileen Garrett.  Plus, 'Here, Mr. Splitfoot' by Robert Sommerlot, 'Singer  in the Shadows' by Irving Litvag, and 'She Spoke to the Dead' by Susy Smith.

 CABALISM:  Introductory works include 'The Magician: His  Training  and  Work' and  'Magick:  Its  Ritual,  Power, and Purpose' both by W. E. Butler.  Later, works by Dion Fortune and Aleister Crowley (definately not for the novice).


     BOOKS OF LORE & MYTHOLOGY:

 'The Mists of Avalon' by Marion Zimmer Bradley.  Ballantine trade paperback.
     This Arthurian fantasy novel, which reached  the  N.Y.  Times  best-seller list, is truly superlative.  It is narrated by Morgan le Fay and so we finally understand that strange antipathy that exists between  her  and  Arthur.   The religious  and  philosophical  conflict between the Old Religion and the newer one of Christianity is beautifully portrayed.  An excellent choice.

 The Prydain Chronicles of Lloyd Alexander, a  pentology  on  Dell  paperbacks: 'The  Book  of  Three',  'The  Black  Cauldron',  'The Castle of Llyr', 'Taran Wanderer', and 'The High King'.
     These award-winning  children's  fantasies  are  based  on  ancient  Welsh mythology.  Alexander admits that the two authors who most influenced him were J. R. R. Tolkien and T. H. White.  The books are also the basis of the  recent animation  feature  from Disney studios.  I'm often asked about pagan books to recommend for children.  These are them.

 The Deryni Chronicles of Katherine Kurtz: 'Deryni Rising', 'Deryni Checkmate', 'High  Deryni',  'Camber  of Culdi', 'Saint Camber', Camber the Heretic', 'The Bishop's Heir', 'The King's Justice' and 'The Quest  for  Saint  Camber',  all Ballantine paperbacks.
     Set  in the landscape of ancient Wales, the Deryni are a race with magical powers which must fight for its  life  against  a  medieval  Church  Militant.  Kahterine is someone who knows what magic is all about.

 'The  Once  and  Future  King'  and  'The Book of Merlyn' both by T. H. White. Berkely paperbacks.
     Sparkling books, and my own personal favorites.  The final  crystalization of centuries of Arhturian romance.  The books on which 'Camelot' was based.

 'The Weirdstone of Brisingamen', 'The Moon of Gomrath', 'Elidor', and 'The Owl Service' by Alan Garner.  All Ballantine paperbacks.
     Garner is one of the best British fantasy authors, with a superb sense  of local  'color' and folklore.  The first two (related) titles are in the heroic quest mold, the third is  a  story  about  the  four  'hallows'  of  Arthurian legends, and the fourth is an eerie modern re-creation of the fourth branch of the 'Mabinogi'.

 'A Wizard of Earhtsea', 'The Tombs of Atuan',  and  'The  Farthest  Shore'  by Ursula K. LeGuin.  A trilogy on Bantam paperbacks.
     This is the chronicle of a young boy who is an apprentice mage.  LeGuin, a leading science fiction and fantasy author, has some fascinating things to say about the light side and dark side of magic, and how they're related.  And she says it very well, indeed.

 'Lammas Night' by Katherine Kurtz.  Ballantine paperback.
     In this case, the author of  the  important  Deryni  fantasies  turns  her attention  to  a  historical  setting:   England  in World War II.  There is a long-standing tradition that Hitler's thwarted plans for invading England owed a  certain  something to the many Covens throughout Britain who combined their efforts to stop him.  There is even a hint that the Royal  Family  itself  was involved.  Ms. Kurtz's historical research is, of course, impeccable.

	 The Charge of the God 
            
       Listen to  the words  of the Horned God, the Guardian of all
        things wild  and free,  and Keeper  of the  Gates of  Death,
         whose Call all must answer:

                         I am the fire within your heart...
                             The yearning of your Soul.
                            I am the Hunter of Knowledge
                          and the Seeker of the Holy Quest
                       I - who stand in the darkness of light
                         am He whom you have called Death.
                     I - the Consort and Mate of Her we adore,
                                call forth to thee.
                             Heed my call beloved ones,
               come unto me and learn the secrets of death and peace.
                              I am the corn at harvest
                            and the fruit on the trees.
                            I am He who leads you home.
                                 Scourge and Flame,
                                 Blade and Blood -
                         these are mine and gifts to thee.

                          Call unto me in the forest wild
                                and on hilltop bare
                        and seek me in the Darkness Bright.
                             I - who have been called;
                                        Pan,
                                       Herne,
                                      Osiris ,
                                     and Hades,
                            speak to thee in thy search.
                                Come dance and sing;
                                come live and smile,
                                    for behold:
                                this is my worship.
                      You are my children and I am thy Father.
                                On swift night wings
                      it is I who lay you at the Mother's feet
                         to be reborn and to return again.
                            Thou who thinks to seek me,
                          know that I am the untamed wind,
                    the fury of storm and passion in your Soul.
                          Seek me with pride and humility,
                      but seek me best with love and strength.
                                For this is my path,
                        and I love not the weak and fearful.
                         Hear my call on long Winter nights
                   and we shall stand together guarding Her Earth
                                   as She sleeps.

	 Shamanic Binding 
	By: Gaffer Maccluiunn

There are many "heaven"s, as I see it...
  
One of these, which I go to for information, is the Realm of Spirit Animals. I do the usual preparations for a journey, then halfway up (I use a ricketywooden ladder:  my teacher suggested a ladder when I was very young, and I haven't rebuil it yet...It's had many years of almost constant use, and I think that it's time to repair this mental tool...), and though the ladder continues (both up, down, several other ways...) I swing through a little hole and come up underneath an enormous tree.  The place is filled with animals (of course) and I can find out from them, generally, whatever I need to know.  There's usually something I do in return; I was taught (and believe, since it works for me) that there are essentially five (5) KNOWN ways to relate to a spirit.  The first rule, as I believe it, is that no matter what, in any dealing between entity and entity, the relationship MUST be made clear for there to be useful communication.  It doesn't matter as
much WHAT the relatioship is (although I have preferences), so long as it is clear.  The five ways I am aware of are:
  
1.  Binding by Gift.
2.  Binding by Love.
3.  Binding by Trade.
4.  Binding by Spirit.
5.  Binding by Weapon.
  
Since the last one is, in MY way of thinking, least desireable, we'll start there:  Binding by weapon, for me, is only used when a spirit or entity comes to me with something nasty planned, and only if there is no other way.  It is kind of like putting the genie in the bottle (the old Arabian Nights Genies were very tricky, and would just as soon devour someone who lets them free as grant them wishes...):  first, you must have superior force, and superior will.  And Plenty of Reasons...
  
Binding by Spirit is MUCH more preferable:  This is the link you have with your spirit animals:  A link from like to like, regardless of form.  It usually HAPPENS to you, rather than you CAUSING it to happen.
  
Binding by Trade is offering something in return for what you wish to
receive.  Not as wonderful an experience as Binding by Spirit, but still worthwhile.  It is necessary to find some entity willing to trade, however, and for this the Realm of Animals is where I use it most.  After a while, you can get into a routine, whereupon in becomes Binding By Gift:
  


Binding by Gift is when the shaman leaves a gift or gives a gift, in
expectation of needing a favor later.  This can be considered the case when a spirit comes to you for help, but generally I classify that as Trade, since it is the same as trade, just the other way around.  Binding by Gift, you do the thing first:  If I need information that I think the Squirrels, for instance, in the Animal Realm can offer, I'll leave out a selection of nuts underneath the pine tree in the fron yard, for I know that there are squirrels which frequent it.  Then, later, I'll go up to the Animals and ask for what I need.  This originally started as Binding by Trade, where they'd tell me the information I needed to know, and then say, "In Trade, you can leave nuts for the Little Brothers."  Now, I do it aforehand, knowing.  This
is a much more comfortable relationship than Trade, as Trade is generally a one-or-two-time thing, while Gift is something much more meaningful and long-lasting.
  
Binding by Love is actually entering into a friendship (or deeper) with a spirit.  Most of the shamans to whom I speak agree with me that the relationship they have with their Spirit Helpers/Guides is a love or lover relationship.  Some explain that they are soul-mated to their guides.  This makes sense to me, and is the last form of relationship of which I am aware in this context.  
  
Hope this was interesting.  Let me know.
  
Tapadh Leibh.
Gaffer. 


	 SPIRITUALITY 

     In order to facilitate clearer communication in an area that very
often becomes very "fuzzy" because of specialized or unclear definitions, let us now define the term Spirituality and the sense of its use here.  The term "spirituality" (as used here) is reserved for situations that involve personal experiences of unique dimensions of reality that give one's life and general existence a numinous quality.  Jung used the term "numinous" for the description of experiences that feel sacred, holy, or out of the ordinary (in the sense of a special feeling of ultimate meaning or reality).  Therefore, spirituality characterizes individual relationship to the universe and does not necessarily require a formal structure, collective ritual, or mediation by a priest or other external authority figure.

     Religion is a form of organized group activity that may or may not be conducive to (or even supportive of) true spirituality, depending on the degree to which it provides a context for personal discovery and experience of the numinous dimensions of reality.  While at the root of most great religions are the direct visionary revelations of their founders, prophets, seers, and saints, in many instances religions have lost their connection with this vital core over time. 

     Experiences and mental states involving personal encounters with the numinous dimensions of consciousness are of two different types.  Included in the first are experiences of the "immanent divine", or perceptions of divine intelligence expressing itself in the world of everyday reality.  All of creation - people, animals, plants, and inanimate objects - seems to be permeated by the same cosmic essence and divine light.  A person in this state suddenly sees that everything in the universe is a manifestation and expression of the same cosmic energy and that separation and boundaries are illusory.  In theology, this is called Monism.  This is also the core experience of the "all is illusion" claim in some belief systems.

     Experiences in the second category do not represent a different
perception of what is already known but reveal a rich spectrum of dimensions of reality that are ordinarily hidden from human awareness and are not available in the everyday consciousness.  These can be referred to as experiences of the "transcendent divine".  A typical example would be a vision of God as a radiant source of light of supernatural beauty or a sense of personal fusion and identity with God perceived in this way.  Visions of various archetypal beings, such as deities, demons, legendary heroes, and spirit guides, also belong in this category.  Other experiences do not involve merely individual suprahuman entities but entire mythological realms, such as heavens, hells, and purgatories, or various sceneries and landscapes unlike anything known on earth.  This seems to be the nature of many reports of Native American "Shamanic Journeyings".


     What interests those studying practical magic are the practical
consequences of personal encounters with spiritual realities.  For the
people who have had them, the existence of the immanent and transcendent divine is not a matter of unfounded belief but a fact based on direct experience - much as our attitude toward the material reality of our everyday life is based on fist hand sensory perceptions.  In contrast, a belief is an opinion about the nature of reality based on a specific form of indoctrination, or reading of religious literature;  It lacks direct experiential validation.  Yet once again we are brought up against the very
difficult problems of integrating personal realities with consensual
reality, or at least in integrating them closely enough that they can be discussed in a meaningful manner.

     One of the practical consequences of these spiritual experiences is permanent physiological change in the one experiencing them.  There are usually also a set of perceptual changes, as well as (often) an ability to experience more of these episodes and not always with full control over when they will occur.  In other words, the whole mind-body-spirit linkage takes on new dimensions and depth, and can become very difficult to understand and manage!  To be sure, no one has an experience of this type and remains the same person they were before.

     A common physiological change that results from these types of
experiences is a change in the individuals general state of health. 
Allergies and allergic type reactions are a typical area of change. 
Someone who had few allergies may find that they suddenly react strongly to a number of substances that did not bother them previously, and (more often) the reverse also happens.  There have also been cases of "spontaneous remission" of long-term ills such as arthritis and rheumatism as well as even one case of cancer known to the author.  

     The perceptual changes that happen can also be very confusing.  People seem to experience a whole new "tone" and new levels of meaning to their everyday perceptions.  There is often an increase in the sensitivity in their sight, hearing, smell, taste, and tactile senses, as well as what one person described as a new "depth" to the sensations, i.e. they felt as if all of their senses previously had been muffled or distorted, and now those distortions were removed.

     Another common phenomenon that results from direct experience of the numinous is that further experiences become more likely, and "shifts" in consciousness become facilitated.  Some people who do not have a good background in self analysis and "taking charge" of their lives, find that it is very easy to lose control and quickly become unable to deal with the every day world.  Even those who are actively seeking and working hard to achieve personal growth and are used to dealing with their innermost thoughts and psychological functionings find these experiences causing a lot of hard work!

	 Monotheism vs. pantheism 
	By: Dan Holdgreiwe  

 
The primary meaning of "pantheism" is "the belief that the Divine is 
identifiable with the forces of nature and with natural substances," and it is this meaning of pantheism which is properly contrasted with "panentheism" (the belief that the Divine is within the natural world but not limited to it).  This pantheism *denies* all Gods and Goddesses, at least to the extent that They are understood as anything more than natural forces.  Thus if you believe that the Goddess is something more than the physical planet Earth, you are NOT a pantheist; you are a panentheist. 
 
A secondary meaning of "pantheism" is "worship that admits or tolerates all gods."  As this meaning directly contradicts the primary meaning, persons using the term should be careful to specify which meaning they intend.  (Under this meaning, if there is any god whose existance you do not acknowledge -- Satan, for example -- you are NOT a pantheist.) 
 
Within the pagan community, the term pantheism is used even more sloppily as a synonym for polytheism and/or animism.  This had led many people who don't meet either of the above definitions to mistakenly call themselves pantheists. 
  
 P> By that, I mean that I believe the Christian God exists, but  
 P> don't necessarily worship that particular deity.  If all gods 
 P> and goddesses exist, you can worship one of them (Monotheism), 
 P> without excluding the existance of the rest of them 
 
That's not monotheism, that's henotheism.  Monotheism is the belief that only one "God" exists.  Note, however, that monotheism does not deny the existance of lesser beings (saints, angels, etc.) who might also be called "gods" in a polytheistic system.  Note also that Christianity is not truely monotheistic, as it has the top job shared three ways. 
 


	 Modern Pagan Persecutions 
	By: Jonathan Hutchins

I wonder about this whole big deal of how unrealisticly paranoid people can get about Paganism.  I live here in the real Bible Belt.  People get pretty extreme here about religion, although there are places where it's worse. They even refused to install the statue of Ceres that was commissioned for the Kansas State Capitol building because she was a Pagan Goddess.  (There followed the three worst grain harvests since the dust bowl.)

Still, we have a thriving Pagan community, and not a small share of misguided fundamentalist teenagers rebelling into holywood satanism.

We have had a lot of trouble with cases of religious persecution - but not the kind you might think.  What has happened has been that a borderline Pagan has imagined or misunderstood something, and started telling all their friends that _somebody_ was being hassled for being a Witch.

We have a Rennisance Festival here, and the rumor mill there is boringly predictable.  Every year, two stories are guaranteed to make the rounds:

One goes that a knife was stolen from a participant, and used by a parton to stab someone.  Therefore you can't carry live steel.  Funny thing, no one ever seems to actually know either the participant, the patron, or the victim.  And responsible people still carry their knives.

The other story varries a little; either the adminstration is hassling
participants for wearing pagan jewlry (ridiculous - 1/3 of the jewlry sold out there is "pagan"), or someone was planning a circle on the grounds and got hassled about it, or someone actually _had_ a circle and was raided.  (How do you do a circle of 100 or so people, and get raided, within 200 yards of all the people camping on site, and not make a single noise?)

We've had problems with the Heartland Pagan Festival too.  One year, someone started a rumor that there was an objection to our beliefs and practices on the part of the people who owned the camp we'd used.  One of the people who was peripherally involved with the planning group took it upon himself to do something.  Unfortunately, that something didn't involve checking out the rumor first - he just called the Camp offices and gave everybody who would listen to him holy hell <sorry> for being religious bigots.

Fortunately we were able to explain that he was not an official of the
organisation, and we were able to mend things sufficiently that we were allowed to use the camp untill it was sold last year.  Unfortunately, we were never quite as well trusted as we had been, and the camp staff lost their new found belief that we weren't all just a bunch of nuts.


Why does this happen with so often with Pagans?

Those of us who've studied the history of the Christian Church may be aware of the power the church found in being persecuted.  It gave them a binding common enemy.  It gave them a reason for extremism.  It gave their persecutions of heretics legitimacy.  It made people willing to sacrifice everything for the church.

When true persecution ended, they found goals for the Crusades that carried on the tradition of holy war.  Even today, if you watch Fun-D-TV, you will find that they use the false story that the church is a persecuted minority to drum up support an dcontributions, and to justify their actions.

Is this what we're after?  Do those of us who come from these traditions find it so hard to leave the old habits behind, even when we've dressed them in new forms?  Do some of us even see this kind of activity as legitimate?

Gods save us from Jehova in drag.

We do ourselves more damage with false, imagined, and exagerated claims of persecution than is done against us by all the fundies combined.

If we are to be credible, if we are to be taken seriously by the mundane world, if we are ever to be able to mount a real defense against those who would persecute us because of our beliefs, we must refrain from crying wolf.

We must be vigilant to apply our critical minds to the accounts we hear, to track them down, and to explain to the people who start and spread them that we are held to a higher standard of truth because we are in the minority.

Jonathan.

	 Magick Christians 
	By: Alfgar Maharg 

  Greetings from BaphoNet. Apparently, I fall into the "Non-Traditional Christian" box. I shall now proceed to confuse everybody by refusing to fit into any pigeonhole. 

  I have been for some ten years a member of the New Church 
("Swedenborgian").  

The 18th century revelations found in the voluminous writings of Emmanuel Swedenborg, renowned scientist, theologiand and visionary, overwhelmed by MAKING SENSE. However, we have yet a considerable way to go in conveying the news to the public at large. On announcing that one is a Swedenborgian, approximately 62% of the population respond with "What church is that?" 29% ask  "Is that the Swedish Church?" The rest simply stand there with mouths open. 

   When asked what he was teaching, Swedenborg replied "Two things: that God is one, and that faith is inseparable from charity." 

   Point 1 means that the Lord Jesus Christ is the SAME God who made Heaven and Earth and no nonsense about it. Worship is always addressed to Christ, not to any "trinity". 

   Point 2 represents a repudiation of salvation "by faith alone". We hold most emphatically the truth of James: "Faith without works is dead". 

   Naturally, things could not be left so simple. I look forward to 
discussing the immoderately abstruse issues involved. 

   Just in case you are not confused enough already, I found myself drawn into the pursuit of the so-called "high" occult. This led directly to the formation of the Third Order of St. Michael, which coalesced from the set of esoteric Christians collected around Katheriine Kurtz, and who found the "Deryni Christian" archetype a valid spiritual expression. The principal result so far has been liturgical expression pursued wherever enough of us can be found. 

    Locally I am affiliated with a temple of the Sangreal Sodality, a  non-sectarian, decentralized, and frighteningly eclectic organization following the broad tradition of the Golden Dawnand its successors, and drawing inspiration and initation from the work of William G. Gray. 

	 Polarity and Single Sex Covens
	By: Marios

 M>      Here's my latest question for theological debate:  
 M> Given the emphasis on male/female polarity within the 
 M> structure of Craft mythology, can a group that is entire 
 M> same sex gay or lesbian legitimately claim to be 
 M> practicing Wicca?  Or is it something else pagan, that 
 M> is not Wicca? Please give reasons for your answer... 
 M> I've found this to be a really sticky one.

        In a word, "YES". Try this on for size:

1. Craft as an immenentalist religion, recognizes the "fact" that individuals contain both "male" and "female" parts. Polarity work takes advantage of this situation. After all, we recognize solitaires as practicing Wicca, so we have already accepted that polarity work may involve only one person. As a logical extension of this:

2. Given that polarity work includes immanent "male" and "female" components, we must assume that a group situation will take advantage of this fact in their workings. But, since polarity work may take place within an individual, the actual genders of the group are unimportant. However:

3. While it can be argued that polarity work is possible, and off necessity, takes place in same sex groups, can we state that they are practicing Wicca?  That must depend on how one defines Wicca. Personaly, I would say "Yes", however, the central mysteries of the Craft can be interpreted as demanding a heterosexual couple.

4. I suspect that certain rituals (e.g. the Great Rite) can easily be
reworked from their current, heterosexist, form. However, if "practicing Wicca" is defined by a strict adherance to the LITURGY of Gardnerian derivation, then a same sex coven cannot be practicing the TOTALITY of Wicca (or certain of its main rituals). They may, on the other paw, be defined as practicing PART of Wicca.

	 Some Thoughts on the Evolution of Wiccan Ritual  
	By: Paul Hume


Undoubtedly (insofar as anything in this mish-mash of magick can be 
undoubted (g)) the "convergent evolution" thing has a place in the 
development of the various trads. 
  
ie. hitting on similar manifestations of one True Thing.  An algorithm stays the same, no matter how you code it. 
  
Some of the interesting divergences, f'rinstance... 
  
The Quarters:  Always a lively discussion (g).  Air's in the East.  No, it's in the North, etc.  The traditional post-GD attributions stem fgrom a system attributed to Egypt, and Egyptian climate.  The traditional Wiccan ones make sense in the context of Northern Europe, esp. Britain. (At least the Brit-Trad ones do). 
  
The ceremonial (solar variety) magician concentrates on the Equinoxes and Solstices as his major milestones in the wheel of the year, whereas Wicca sticks with the Cross-Quarters as their main events.  Again, the solar calendar is an Egypto-Sumerian bugaboo, and more important to agricultural peoples (or so it is suggested) whereas the Cross-Quarters fit the rhythm of birth and growth in herd animals, and thus suggest a tradition that evolved in the herding cultures of the early Celts and Britons (who did not succumb to the siren song of agro-economy until much later). 
  
How rigorous these arguments are is open to dispute - they may just be attempts to correlate anthropology and tradition.  But they suggest areas of emphasis that separate the two paths, and suggest further the different aspects of Reality that drive them. 
  
Paul 
 

                  BELIEFS AND CUSTOMS OF WICCA 
Not every Wiccan will subscribe to all of these points, but  
generally they are representative. 
 
1.  The divine Spirit is present in all creatures and things:   
people, animals, plants, stones... 
 
2.  The ultimate creative force manifests in both feminine and  
masculine modes;  therefore it is often symbolized as the Goddess  
and The God. 
 
3.  In some covens, both are celebrated equally.  In others, The  
Goddess is given precedence or even celebrated without reference  
to the God. 
 
4.  All Goddesses and Gods are aspects of The Goddess and The God. 
  The aspects most popular in Wicca are the Triple Goddess of the  
Moon (Maiden, Mother and Crone) and the Horned God of death and  
rebirth. 
 
5.  Reincarnation and karma are valid concepts.  Upon death one  
goes to a state of rest and reflection, and eventually chooses  
where and when s/he will be reborn. 
 
6.  Magick is practiced for positive (helping) purposes:   
spiritual development, healing, guidance, safety, etc. 
 
7.  Rituals are generally performed outdoors when possible, at the 
New and Full Moons, and at eight Sabbat festivals which mark the  
progression of the seasons. 
 
8.  Magick and celebration are performed in small groups, usually  
3 to 13, called covens.  These are basically autonomous -- there  
is no central church authority or hierarchy. 
 
9.  There is no holy book, or prophet, no equivalent of the Bible  
or Jesus or Mohammed.  Individuals have access to the divine, and  
do not require an intermediary.  Every initiate is regarded as a  
priest/ess. 
 
10. The central ethic is "And ye harm none, do as ye will."   
Whatever energy you send out returns threefold, so it is wise to  
be kind to others. 
 
11. We should live in harmony with the Earth and Nature, and not  
exploit them. 
 
12. Though Wicca is a valid spiritual path, it is not the only  
one.  There is no recruiting, and people should be free to choose  
the path that best fits their needs. 
 
13. The concepts of original sin, sacrifice, redemption,  confession, the divinity of Jesus, sinfulness of sex, Judgment,  
Heaven and Hell, denigration of women, bodily resurrection, and  
the Bible as divine revelation are not part of Wicca.  Neither are 
Satanism, the Black Mass, desecration of cemeteries, the sacrifice 
of animals, etc. 

Copyright (c) 1983 Amber K., Our Lady of the Woods. Used by 
Permission 
                           The Wiccan Faith 
         
        I can give you a brief overview of Wicca.  (I don't speak for all Wiccans, only myself.  There are some differences in the different
Traditions.)   
         
        We believe that the ultimate godhead is unknowable.  This 
doesn't make for a good working relationship with the diety, however.  
So, we break it down into a Goddess and a God.  Different Wiccans 
worship different Gods/Goddesses.  We can utilize *any* pantheon.  
Some worship Pan/Diana, some Cernnunos/Aradia, Isis/Osiris, and many 
others. 
 
       We see our Goddess as being Triple Aspected -- Maiden, Mother,
and Crone, and she is reflected in the phases of the Moon -- Waxing, 
Full and Waning.  We see the God as the Lord of Nature, and he is 
reflected in the seasonal changes.  Like Jesus Christ, he dies for the land and the people, and is reborn. 
         
        In general, we believe in reincarnation and karma.  What you 
call Heaven, we call the Summerlands.  We don't believe that Hell 
exists (or Satan either.)  We believe that there should be balance in all things - when the balance is disturbed, that's when 'evil' occurs.  
Fire, for example is not 'evil'.  It could be considered such when it  becomes out of balance, as in a forest fire, or house fire.  
Controlled fire is a useful tool.  Anger is not 'evil', but when 
unbridled can't help but lead to negative things.  When properly 
expressed and balanced with constructive working to correct that 
which invoked the anger - it, too, can be a useful tool. 
         
        We regard the Earth as our Mother, and try to have respect for
Her by not polluting her and try to live in harmony with Her and Her 
ways. 
         
        Women reflect the Goddess, Men reflect the God, so the Wicca 
have a Priestess and Priest to 'run' the religious services.  We call our services circles. 
         
This was sort of an "Reader's Digest Condensed Version" of Wicca.  
         
        Blessed be  >>Phoenix<< 
 
 


	 Origins of The Mandan 
	By: Madoc 
   As a direct lineal descendant of Madoc ab Gwynedd, Prince of Wales and alleged founder of the Mandan tribe, I'd like to shove my two cent's worth in... 
 
Madoc (or Madog) was born about 1150, one of four sons of the King of Wales. He and his brothers did not get along at all, and after the 
King died, Wales was divided 4 ways among his children. Madoc chose 
not to rule his domain directly, having developed the wanderlust that consumes so many Celts. He was a well-regarded sailor, such that his 
sea-faring exploits were recorded less than 100 years later by a 
French historian, and again by Dr. John Dee in the 1500's. 
 
Madoc is said to have left Wales with 5 ships, and to have arrived in the New World about 1172 or '73. He landed twice, once in Central 
America, where he is alleged to have been the "God" that the locals 
later mistook Cortez for. He then backtracked through the Gulf of 
Mexico and landed around New Orleans. He packed his men and equipment up the Mississippi, finally stopping due to sickness in his men. He 
and his able-bodied crew floated back downriver and returned to Wales. 
 
Madoc left Wales again around 1176, and returned to the Mississippi 
river. He supposedly found that his surviving original crew had 
intermarried with the local Native American populations, and most 
chose not to return to Wales. Madoc himself may have stayed, as there is no record of his returning to Wales again. 
 
Years later, Lewis and Clark heard fantastic tales of "white Indians" who supposedly built forts, spoke Welsh, and fished from "coracles," 
which are leather boats totally unlike canoes. They were unable to 
substantiate those claims, although they found many "light-skinned" 
Native Americans, some of whom had blue eyes and blond or blondish 
hair and spoke a mish-mash of Souix and something that resembled Welsh in some aspects. These people claimed, unlike their compatriots, that they were descended of a "race of giants" who built their tipis of 
logs and came from "across the sea" (a sea which they had never seen, by the way) and whose leader (Madoc?) had promised to return for them one day. The local Native Americans whom they lived with supported 
their claims. 
 
The Mandan as a tribe still exist. They speak Souix and live mostly on reservation land in Wisconsin and up into Canada. They traditionally 
build log cabins and fish from leather coracles. 
 
The Mandan claim that they were seperated as an independant tribe 
because of disease and wars with settlers. They have largely become 
Souix, and the US government lists the Mandan as Souix. 
 
My family traces its roots directly to Madoc through Ireland, where 
his offspring settled after being evicted from Wales by the British. 
As the King of England said at the time, "They can go to Hell or go to 
Connaught." My father is the direct lineal descendant of the Crown, 
and I am his first-born (and only) son. My father is the legitimate 
Prince of Wales, and Charles is a Pretender. 
 

Documentation: 
 
AUTHOR(s):       Deacon, Richard,  1911- 
TITLE(s):        Madoc and the discovery of America;  some new light                  on an old controversy  [by] Richard Deacon. 
                 [1st American ed.] 
                 New York,  G. Braziller,  1967 [1966] 
 
AUTHOR(s):       Armstrong, Zella. 
TITLE(s):        Who discovered America?  The amazing story of Madoc.
                 Chattanooga,  Lookout Pub. Co.,  1950. 
 
AUTHOR(s):       Burder, George,  1752-1832. 
TITLE(s):        The Welch Indians;  or, A collection of papers                         respecting a people whose ancestors emigrated from                     Wales to America in the year 1170, with Prince Madoc,                   (three hundred years before the first voyage of                        Columbus), and who are said now to inhabit a                           beautiful country on the west side of the                              Mississipi[!]  Dedicate to the Missionary society by                   George Burder. London,  Printed for T. Chapman                   	  [1797] 35 p.  21 cm. 
                 Consists chiefly of extrats from the Gentleman's                       magazine, 1789-1792, the Monthly magazine, December,                   1796, and letters from missionaries and traders. 
 
AUTHOR(s):       Pugh, Ellen,  1920- 
TITLE(s):        Brave his soul;  the story of Prince Madog of Wales                    and his discovery of America in 1170,  by Ellen Pugh,                   with the assistance of David B. Pugh. 
                 New York,  Dodd, Mead  [1970] 
Summary:         Discusses the validity of the claims that an obscure 			  Welsh prince landed in Mobile Bay in 1170 and 					  established a settlement that resulted in a tribe of 			  Welsh-speaking Indians. 
--- 

	 The Burning Times, Some "Facts" 
	By: Marios
 
   Okay, let's try "another subject". "Facts", a term which derives from the latin factum meaning to make or to do, are constructs. If you "change" history, you automatically change the "facts". Let's take an example: during the so-called Burning Times, aprrox. 200,000 - 500,000 people where executed by either mob action and/or legal action. We will neven know how many people were arrested, sentanced and executed for crimes of witchcraft (and please note that there were several different "crimes of witchcraft" at this time).
 
   In the late 1940' and early 1950's, several British Witches and occultists started talking about 9,000,000 "witches" killed. This number appears to have derived not from any research, but rather from an attempt to "one-up" the number of Jews exterminated by the Nazis in WW II. In order to support this contention, the definition of the Burning Times was changed. First, the period of the major whitch hunts was extended from its peak, 1550 - 1675, backwards to the founding of the Inquisition (early 13th century). Second, the figures for judicial executions of heretics, notably the Cathari and the Waldensians, were 
included in the total. Finally, all judicial executions which took place during the Catholic "civil war" (the Avignon Papacy) were included. In effect, the definition of "witch" was changed to include "heretic". 

   This definitional change is most interesting, since it parallels the definitional change that took place in the Catholic churches construction of demonic witchcraft (see, for example, Ginzburg's "Ecstacies"). The "facts" of the situation where "changed" when the definition of the term "witch" was changed. "Witch" was defined as "not-orthodox" and, as such, included all heretics and non-Christians. To me, the interesting point is that this definition was created not by the Catholic church, but by Gerald Gardner in an attempt to prove that "witches" had suffered more than Jews. 

  What does this say about the idea of "facts"? First, it means that what is a "fact" changes with the definition of terms... in other words, a fact is a human, and therefore inherantly biased, construct. Second, while agreement between opposing biases may be reached on certain "facts", such as the date of a battle, I doubt whether agreement can be reached on the motivations or causes of the battle. Finally, history is basically mythology that is constructed around certain quasi-religious disciplines, e.g. Marxism, positivist science, etc. It is a story that is told and, in the telling, it changes the "facts". 
 
Bright Blessings M 
 

	 ASATRU 
	Rathulvf Jamieson
+-
|     Asatru is a term virtually unknown outside pagan circles.  It's
| the pagans who have no idea what Asatru is that believe that it has | any connection with the Nazis.  Maybe you need to explain in more | detail what Asatru is??  I'd be interested in that myself.
+-

   Greetings, Adrienne.  I know that Grendel will answer this, however
maybe a literal translation won't hurt either. Simply put from a historical view, Asatru is a combination of two words:

        Ase, pl. Ases [pron. `ace']: The gods and goddesses of
        consciousness in the Teutonic pantheon, governing the powers 	  	   of sovereignty and physical force (ON Ass; AEsir).

        troth: Religion, being loyal to the gods, goddesses and 	   	  	   cultural values of the ancestors (ON tru, OE treowth).

        true: Adjective form of "troth," can mean "loyal."  A "true 	  	   man" is a man loyal to the gods and goddesses of his 	   	  	   ancestors.

   The word is a compound of asa-, "of the gods (aesir)," and -tru, usually translated as "faith." But this can be misleading.  Tru is derived from the same root (deru-) that gave rise to "troth," "truth," "trust," and "true" in English.  The root word "deru-" really has to do with something firm, solid, and steadfast.  The fact that the word "tree" also comes from this word is significant as well. Therefore it is clear that originally the term had more of the connotatins of our "true" (loyal), "trusting," and "troth" than with the connotations of "faith" or "belief."

   Belief is the acceptance through an external authority that a given
thing is true, and perhaps that some form of "salvation" is dependent on this belief.  Troth is based on experience.  One trusts that the sun will come up tomorrow because this recurring phenomenon has been experienced in the past.  The things that one is commanded to believe in Christianity,
Judaism, Islam, Marxism, etc., are precisely those things one cannont
experience, or those things known only to pastors, popes, rabbis, imams,
commissars, etc. "To trust" therefore is to gain personal experience of the
truth of a thing.  The term asatru therefore most literally means "gaining experience of the ancestral sovereign gods."

Thorsson, Edred. "A Book of Troth." St. Paul, MN: Llewellyn, 1989

   This is what I based my belief on, even before I discovered Thorsson's books.  I just didn't know the "historical" meaning of the word.  I did, however, know the beauty of Asatru (the Troth) even though it was twisted by others.  I hung in there, and enjoy one of the greater "freedoms of religion" today because of it.

                          Urdhr, Verdhandi, Skuld!
                    So is was, so it is, so it shall be!

                                - Rathulvf -
This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! 
 
	 THE FORTUNE 
	by Richard Myers 
 
I've seen them before at carnivals and flea markets -- dark complexion, colorful scarves around their heads, crow's marks around the eyes, often a babe balanced on the hip.  They're harmless enough, and I'd never before paid them any mind.  Oh sure, storekeepers complain about petty thievery, and a farmer may lose an occasional chicken.  But I'm no easy mark for Gypsy women.  They leave me alone.  So it was strange when I saw two of them near the pawn shops on Larimer Street; and the older woman said, "There's a man on a dangerous journey."   
 
I pointed to a newly purchased camp stove under my arm.  "Good guess," I said.  "Into the wilderness.  So what else?" She stretched forth her hand.  "For three coins in the palm I shall tell what else." 
 
I dug out three quarters and, wishing they'd been dimes, dropped 
them into her hand. 
 
"I see a difficult journey to a remote place where few travel."  
"Wilderness," I repeated with an edge to my voice.  "What else?"  
"A high place.  Very cold." 
"Winter in Colorado.  Another guess.  Tell me what I don't know." 
 
She dropped the coins into a pocket in her ragged old coat and turned away.  As she rounded the corner she paused.  "I see death", she said quietly.  She was gone. 
 
An empty feeling in my belly turned suddenly to laughter when I realized that me and Chester were counting on a little death this very weekend.  We were after high-country Wapiti, the majestic Colorado elk that roam the flat-tops.  With any luck we'd put death to a couple of 'em before sundown....... 
 
I saved the question til we'd packed the gear to a high meadow just below Retribution Peak.  I didn't want to seem too anxious for an answer.  "Chester, you believe in fortune tellin'?" 
 
Chester kept right on settin' up the tent as he chuckled, "That what's got you so quiet?  You ain't said a word all the way up the mountain.  Someone musta told you a bad one." 

 
"Gypsy woman said something about dying in the wilderness." 
 
Chester fell silent for the briefest moment before he answered, "Hell, you ain't dead yet, so start drivin' stakes!"  "Chester, you don't believe in nothin'" I laughed, "In any case, I'm sleepin' with my rifle to-night." 
 
By Saturday afternoon we'd scouted Three-Elk meadow without seeing any sign, so we climbed the high ridges above the beaver ponds to scan the area.  It was almost dusk when we headed back through Medicine Spring a ceremonial ground where the Cheyenne once danced the ceremony of the sacred arrow.  The Cheyenne were long gone, but in our sights were a pair of the biggest, proudest Wapiti we'd ever seen.  The bull had already picked up the swish of our snow shoes when we topped the rise, but Chester brought down the cow with a single shot.  Grandpa Elk got away, but we had all day tomorrow to track him down. 
 
You might not think a Gypsy woman can see the future; and you might not expect an elk to seek revenge for a lost mate; and I admit that in the dark of the tent I never really saw the instrument of our destruction.  But we awakened to a bellowing like a steam train and we fired our rifles in every direction before the tent finally collapsed.  I didn't dare move until the morning light showed Chester's skull was cracked, and a Gypsy woman's words were ringing in my ears.  ...from RMPJ 12/86 

                               THE OMNI EXPERIENCE

                      POWER TRIPS: CONTROLLING YOUR DREAMS

                      Release Date: Thursday, 19 March 1987

A number of techniques facilitate lucid dreaming.  One of the simplest is asking yourself many times during the day whether you are dreaming.  Each time you ask the question, you should look for evidence proving you are not dreaming.  The most reliable test:  Read something, look away for a moment, and then read it again.  If it reads the same way twice, it is unlikely that you are dreaming.  After you have proved to yourself that you are not presently dreaming, visualize yourself doing what it is you'd like.  Also, tell yourself that you want to recognize a nighttime dream the next time it occurs.  The mechanism at work here is simple; it's much the same as picking up milk at the grocery store after reminding yourself to do so an hour before. 

At night people usually realize they are dreaming when they experience unusual or bizarre occurrences.  For instance, if you find yourself flying without visible means of support, you should realize that this happens only in dreams and that you must therefore be dreaming.

If you awaken from a dream in the middle of the night, it is very helpful to return to the dream immediately, in your imagination.  Now envision yourself recognizing the dream as such.  Tell yoursel, "The next time I am dreaming, I want to remember to recognize that I am dreaming."  If your intention is strong and clear enough, you may find yourself in a lucid dream when you return to sleep.

Even if you're a frequent lucid dreamer, you may not be able to stop yourself from waking up in mid-dream.  And even if your dreams do reach a satisfying end, you may not be able to focus them exactly as you please.  

During our years of research, however, we have found that spinning your dream body can sustain the period of sleep and give you greater dream control.  In fact, many subjects at Stanford University have used the spinning technique as an effective means of staying in a lucid dream.  The task outlined below will help you use spinning as a means of staying asleep and, more exciting, as a means of traveling to whatever dream world you desire.  


Before retiring, decide on a person, time, and place you would like to visit in your lucid dream.  The target person and place can be either real or imaginary, past, present, or future.  Write down and memorize your target person and place, then visualize yourself visiting your target and firmly resolve to do so in a dream that night. 

To gain lucidity, repeat the phrase describing your target in your dream, and spin your whole dream body in a standing position with your arms outstretched.  You can pirouette or spin like a top, as long as you vividly feel your body in motion. 

The same spinning technique will help when, in the middle of a lucid dream, you feel the dream imagery beginning to fade.  To avoid waking up, spin as you repeat your target phrase again and again.  With practice, you'll return to your target person, time, and place.

When spinning, try to notice whether you're moving in a clockwise or counter-clockwise direction.



                     - Stephen LaBerge and Jayne Gackenbach



Stephen LaBerge, Ph.D., of the Stanford University Sleep Research Center, is also the author of LUCID DREAMING, Ballantine Books, New York, (C) 1985.  LUCID DREAMING is a 305 page book which costs $3.95 and is available in the "Psychiatry" or "Self-Help" section of most major bookstores.

	 CHECKLIST FOR A WELL-WORKING GROUP 

1.  We are clear about our goals and how  we  intend  to  achieve
them.

2.  We  know  and  respect  each  other  well enough to feel very
comfortable and attuned working together.

3.   Our  magickal  is  ethical,  designed  for  our  growth  and
fulfillment  and  the  benefit of those who request help,  and it
never used to harm others.

4.  We share the responsibilities of making the group work; every
individual's contribution is important.

5.  We see each other socially outside  the  group,  and  support
each other through difficulties.

6.  We enjoy. there is fun and laughter at our meetings.


7.  We  work at learning magick.  We dig deep,  compare different
sources, try new techniques,  ask pointed questions,  do it until
we get it right.

8.  We  keep  ourselves  healthy and fit in order to more readily
channel power and receive insight.

9.  We keep our ritual area and tools orderly and clean.

10.  We constantly seek knowledge from many  sources  --  people,
books, workshops, other paths...

11. We do not make a virtue of authority and obedience, but treat
each   other  as  respected  equals  (regardless  of  the  formal
structure of the coven).

12.  We raise genuine power and channel it;  our rituals are  not
tame readings or rote gestures, but filled with energy, vitality,
will and purpose.


	 A basic love spell.. (be careful how you use these) 

  Take three cords or strings of various, pleasing pastel colors-
 perhaps pink, red, and green- and braid them tightly together.
 Firmly tie a knot near one end of the braid, thinking of your need
 for love.

  Next, tie another knot, and another, until you have tied seven
 knots.  Wear or carry the cord with you until you find your love.

  After that, keep the cord in a safe place, or give to one of the
 elements- burn and scatter the ashes in the ocean or in a stream.

The song is sung to the tune of Amazing Grace. Enjoy! 
   
Verna Knapp  
   
   
        Amazing grace, how sweet the Earth  
        that bore a witch like me!  
        I once was burned, now I survive,  
        was hung and now I sing.  
   
        T'was grace that drew down the moon  
        and grace that raised the seas.  
        The magic in the people's will  
        will set our Mother free.  
   
        We face the East and breathe the winds  
        that move across this earth.  
        From gentle breeze to hurricane  
        our breath will bring forth the change.  
   
        Turn towards the South and feel the fire  
        that burns in you and me.  
        The spirit's flame will rise again  
        and burn eternally. 
   
        We greet the West, our souls awash  
        in tides of primal birth.  
        Our tears and blood, our pain and love  
        will cleanse and heal the earth.  
   
        Reach into the North and know your roots  
        down deep ancestral caves.  
        We find the wisdom of the Crone,  
        Of circles we are made.  
   
        Amazing earth, enduring life,  
        from death into rebirth.  
        T'is earth I am and earth I love  
        and earth I'll always be.  
   
        Amazing grace, how sweet the Earth  
        that bore witches like we.  
        We once were burned, now we survive,  
        were hung and now we sing.  
   
        Goddess bless, so mote it be,  
        Our magic spirals on. 
        Merry meet and merry part 
        and merry meet again. 

	 The Hermetic Summoning of The Elements  
	By: Marios

OK, here it is. This was originally developed by an old friend and working partner of mine.
.
(Cirlce area should be completely dark. All people should be inside the circle.  A central altar is used with five candles on it: a source candle of gray or pearlescent white or emerald green; a form candle of black; a force candle of white; a fire quarter candle of red; and a lighting taper.)

(The HP and HPS should face each other over the central altar)
HP: First there was nothing, and the Womb of the Void begat Light (light Source candle)

HPS: And that Light gave form to the Void, the form that we call darkness,  and that was the first Goddess. (Light Form candle) 

HP: And the darkness gave to the light potency, power, and that was the first god. (light force candle).

Both: From the union of these came Fire, least tangible and most active of all the elements. (light fire candle, hand to 3rd person in the south. they then circumambulate a full 360 degrees and place fire candle in the south, picking up air candle there.)

HPS: Fire calmed and made more tangible became air. (light Air candle,
circumambulate 270 degrees to the east.)

HP: Air flowing with solid form, became water. (light water candle (in east) (circumambulate 180 degrees to the west)

HPS: And still, solid water, is earth. (3rd person goes directly to the north side of the altar)

All: Thus does all come from the Void, and so shall all return to the Void when creation's day is done.

(HP faces east, then south, then zenith. while facing shouts "Fiat". at the same times, HPS faces west, north and nadir and shouts "Fiat". 
HPS raises both hands from nadir to the centre above the altar, HP lowers arms from zenith to the centre above the altar)

Both: Fiat, voluntas mea. (hands should be touching in the centre.


Notes: 
	1.  The third person who carries the quarter candles acts as the channel for the energy of the HP and HPS during their invocation. S/he should visualize constructing a ribbon roadway that has landing stops at each elemental area.
	2.  The "Fiat"s at the end should include a visualization of either an invoking pentagram, or a door opening, or something similar (I have modified the invoking pentagrams to follow the descent lines -- e.g. invoking air would be from fire point to air point).

   The effort of building the road and the landings is form with minimal force.  It is the "Fiat"s at the end which generate the force flows to balance the system.

   The road itself can be useful for visiting the various elemental kingdoms, but you might find them different from what you expect. Following the road from nadir up to and beyond zenith in an ascending arc is quite good for either deep meditation or projection work.
   Anyhow, 'nuff stuff for now. I hope you find this useful.
Bright Blessings M.

                                   LEARNING 

                             (K) 1987 by Jehana.  
                  Disseminate freely if copied in entirity


     The learning process can be examined as a three-tiered model (remembering 
that, as always, the map is almost always not the territory).  The three tiers 
I shall examine are:

     * Absorption

     * Integration

     * Expression

     For any reasonable approximation of full and complete learning to have occurred, all three stages are necessary.  One might argue that there are different types of learning, and that each of these types have their own requirements; or that science must be learned differently than philosophy, but I think there are fundamental similarities governing the learning of all types of things -- the emphasis and mechanisms may change, but the underlying principles apparently remain.  

     Absorption is the act of taking the external and bringing it into the internal.  Absorption may involve the cramming of information for final exams; it may involve the day-to-day experiences of life; it may involve the shattering emotional impact of traumas.  However, this emotional impact is not reacted to at this stage of the learning process.  Absorption is the coming aware of information, whether for short or long term, from the whole body of constant information bombarding the physical senses at all times.  Not all that is witnessed or studied becomes absorbed -- the human mind needs a 
filtering agent.  

     Integration is an internal process, where the knowledge recently gained is integrated with what is already in the mind.  No mind ever starts out as a vacuum, despite the efforts of generic television to assume this.  Not all that is absorbed is integrated -- that which falls into short-term memory is not; nor is material that is studied simply to know for the knowing's sake.  A deep and thourough internal integration of material is not necessary in all fields of study, although to some extent this takes place in all devotees of a subject, whether it be mathematics, engineering, art, or philosophy.  This integration leaves its touches upon the person, and will affect his/her filtering for material to absorb in the future.  Be advised that some integration is voluntary; while other integration is involuntary.  The actual process of integration bears no relation to what Other People Are Doing (although one may integrate a dependency upon others, for instance.)  A conscious awareness of integration is fostered in the study of certain religious paths (such as the Craft) and in many of the philosophies, as well as in many of the arts.  The necessity for the stage of integration is one reason why the learning of anything of internal value generally takes time -- there are no Instant Philosophies which work.  

     Expression is essential for communication.  It is a step shallowly expressed in the regurgitation of information on a quickly-studied exam, but when dealing with philosopy, art, or livelihood, it should be of more durable quality -- in other words, expression should be tempered with the fires of Integration. Expression may be involuntary (the fright reaction from a phobia), or it may be voluntary -- but the most fervent Expression is rooted 
within the internal regions of the being, and is not the shallow sort of expression related to acting the way other people expect you to act; for simply the purpose of scratching that itch of satisfaction (gaining or giving satisfaction).  The most useful forms of Expression occur in taking that information which one has both Absorbed and Integrated, and then Expressing it.  However, needless to say, some forms of Expression (ie, phobias) may be well-integrated and absorbed, but are counterproductive to happiness.  The true conscious learner must therefore take a hand in what he/she decides to learn/unlearn (the steps involved in the process of Unlearning are the same as those in the process of Learning.)  

     *Absorption and Expression without Integration is mindless and empty reading/living.  One may as well be a parrot.  Absorption and Integration without Expression is hypocritical and/or schitzophrenic.

     *Integration and Expression without Absorption permits no external influences to have any bearing on thought -- one may as well be autistic.  

     *Expression without Absorption encourages fallacies, untruths, and easy answers.  

	All portions of the Absorption, Integration, and Expression cycle are necessary for true learning to take place.  While much of the current school system as set up in today's society emphasizes the Absorption and the Expression stages, leaving the Integration process to be assumed, children still do grow up learning to emulate and integrate the values that impinge upon them.  (Not all these values are necessarily beneficial -- the learning process does not always rely on those values externally professed, but does pick up on those implied on a deeper level.)  Therefore, say, a geography lesson need not be Integrated within the student, as a study of values or personal transformation should most definitely be.  A student has, through life experiences, already Integrated a system of functioning; of viewing the world.  (Indeed, the student may have Integrated a varying set of systems -- this often leads to internal conflicts, which really should be resolved.  Within certain alternative Philosophies, Integration of other ways of viewing the world and the person is done in a more purposeful manner.  The student learns that true learning is not in rote memorization but in the acceptance and the working with of all three stages of learning.  Also, the student learns to realize that Integration is a personal stage, wherein the information absorbed interacts with that he/she has already Integrated during life -- therefore this Integration may definitely not resemble the Integration process of another student in the same class.  Nor should Expression be forced (at least when dealing with the momentous events of a 
life-philosophy -- it should come from the heart -- in other words, it should come from the Expression of the Absorption and the Integration the student has undergone, rather than from what someone else has decreed to be Proper).  

    THE HEART & WINGS JOURNAL, P.O. Box 574 Lebanon Springs, NY,12114, 6/issues yr. $12.00 - a publication of the Sufi Order of the West. 
 
 
	 HIGH TECHNOLOGY MEETS THE ANCIENT WISDOM 
	           By Kenneth Reese 
 
     If you're like me, you've probably succumbed to some level of consumer electronics mania. Maybe it started innocently with a digital watch or calculator and then worked its way up to a VCR and then to a personal computer. You might even have felt some twinge of guilt when you suddenly realized these gadgets had become indispensable (when one of them breaks!). Perhaps you've felt all this runs counter to your commitment to humanistic values. However, as I see it, new age values and technology are inextricably bound together. 
 
     The fact that many people first involved with the human potential movement were later drawn into the world of high-tech (and vice versa) is a measure of the affinity the two worlds have for one another. Futurist John Naisbitt identifies it as a high tech/high touch polarity. For the majority of people who have feet planted in both the worlds of advanced technology and human potential the affinity has long been obvious, but perhaps not well articulated. 
 
     Exactly how the interests of the technology enthusiast and the person on the path merge is not in any way readily obvious. The relationship between the two can be better revealed by considering the various tools of high technology as artificial devices which magnify the human senses and human experience. With such a comparison several observations easily follow. 
 
     A classic example of this magnification of the human senses can  be seen in the home video revolution.  Technology is used in a straightforward fashion as an extension of the human senses of sight and hearing. This results in a thousand-fold increase in an individual's power to receive impressions. This has been made possible by television combined with more recent inventions -- the communication satellite, back-yard dishes, cable, videocassette recorders, laser discs, and other breakthroughs in video and audio technology. In short, for the person in front of the enormous increase in video and audio choices, there has, in effect, been an amplification of that individual's capacity to experience reality through the medium of sight and sound. And, of course, all this choice is delivered by the exploding global network created by the news, communications, and entertainment industries. 
 
     Similarly, with the personal computer revolution there has been an amplification of the mind. An individual using a personal computer  has a level of technological power that rivals that once available only to large corporations and governments.  This magnification of power may be used to accomplish a variety of directed tasks or in more playful and creative ways. The net result is that the individual may greatly increase personal productivity and expand mental and creative powers by using an electronic tool. 

 
     All this potential amplification of the power of a single individual by use of these human-made artifacts greatly increases the need for a center or focus around which unprocessed information can be organized in a meaningful fashion. In other words, the individual requires more than ever a sense of purpose simply because the  
personal capacity for experience and action has been greatly enhanced by these new technologies. At this point, the tie-in to the new age becomes more obvious. There is no more exact a science for the processing of impressions and the discovery of purpose than the ancient spiritual traditions and their modern expressions in transpersonal psychology and the human potential movement. 
 
     It is no accident that new age people often find themselves thickly involved with new technologies. There is a real void in the midst of the silicon chip revolution for knowledge which can balance one of the effects of the information age -- a communications 
explosion which threatens individual and cultural stability with an overload of raw, unprocessed information. This overload confuses both individuals and, more dangerously, nations and their political and military institutions.  Spiritual traditions have long taught ways for maintaining a center in the face of chaos and offered time-tested  
techniques for controlling the senses, disciplining the mind, and discovering purpose and right action. 
 
     This knowledge is now applicable at both an individual and global level.  Ancient wisdom has never been more relevant than it is today, to help guide and focus the tremendous power unleashed by the electronic awakening of the planet. Esoteric knowledge has been sought throughout the ages by a select few as a response to an inner call to discover personal meaning in life. Today, the growth of a planet- 
wide communications network both  enerates the need and provides the  means for the spiritual quest to become of vital global importance. 
 
     The enthusiasm of some futurists (such as John Naisbitt who ends his international best-seller 'Megatrends' with the line 'My God, what a fantastic time to be alive!') is a reflection of the tremendous Power for Good inherent in technological advances. But high technology is without a mind or a soul unless it is guided by an intelligence  
more powerful and compassionate than simple human cleverness. Ancient wisdom provides the vehicle for such an Intelligence. 
 
     Three decades after the threat of planetary annihilation was delivered to humanity on a silver platter of scientific achievement, it is gratifying that at least the instruments for planetary salvation and evolution have been delivered by the same means. However, this possible salvation is a process which can only be achieved by each one of us using the power of our lives and all the tools at our disposal in positive, creative, and purposeful ways. The myth of technology 
saving us from ourselves was long ago proven false. Salvation for humanity is not a scientific formula but a very human one -- the individual heart in its search for God multiplied by the number of people on this planet. 

           Helpful Hints for a Nearly Extinct Species
                Submitted satirically by Haragano

Let's get down to basics.  Being the leader of a group is more than just the hard work of raising dust devils in the back yard or zapping a friend's TV antenna so they can get HBO.  Leading a group offers a lot of perks. You get a lot of ego strokes, you get to divide up babies just like Solomon and you even get to keep the leftovers from the potlucks at moon feasts.  After all you have put in a lot of long, hard hours and cashed in a lot of empties to win the coveted title of "High Poop-di Ha of the Infinite Invisibility".  And you want to keep it!  The bottom line, the final word in keeping your position on top of the heap is spelled P-O-W-E-R.  These hints are concerned with helping you keep it.

   In the busy modern craft of today there are many ways that your power base can be erroded.  The two most likely ways you can end up preaching to an empty circle are through the insiduous inroads made by INFORMATION and DISCUSSION.  These twin curses have upset more High Poop-di-Has than Carter has little liver pills.

  Information is the worst threat.  The more a follower is acquainted with history, anthropology, psychology, socio-dynamics ... really, any area that requires an individual to exert himself mentally, you are in for questions you don't really want to answer. The very best way to deal with this sticky situation is to avoid it.  Recruit the immature and the fanatic.  They don't bring really tasty goodies to feasts, but they are good ego boosters.  They are expendable and feircely loyal for no particular reason.

  If you find you are being pestered by an "intellect" (they should have never gotten through your screening) you have to quickly learn to manage information more effectively.  Don't worry.  Managing information is easier than it seems.  Newscasters do it every night.  First, Adopt an attitude of "ask me anything", then make sure you don't have any answers and don't know where to get them.  Create a vacuum!  Yes, nature abhors a vacuum but it is your strongest weapon in the war for ignorance.  Second is the wild goose chase, atried and true method of dealing with anyone who persists in asking questions.  Send a troublesome individual on a few of these.  Tire them out, and they will go away sooner or later.  When they leave, the stage is set for you to shake your head solemnly and expound at length on how they
were not ready to learn what you had to offer.  This act is very impressive to newcomers.

  Reassure your followers that they don't have to keep up on current
thoughts in and about the craft.  After all, books and magazine subscriptions are expensive.  Imply that they will learn all that they need from you by hinting at the "secrets of the craft" that yet await them.  If they are adamant about reading, call their attention only to those items that reinforce your point of view (you need all the backup you can get). The Xian (as in Xmas) fundamentalists have developed this sort of information management into an art form.  "Information Management is next to Godilness". I'm sure Mr. Falwell has that embroidered on a pillow slip somewhere.  You might want to write him for a needlepoint kit.
 


ON TO DISCUSSION...
  Discussion with other groups must be limited. If they don't share your point of view, all contact with them should be eliminated.  After all, your immature followers do mature and fanatics mellow out.  The free exchange of differing ideas has a justifiablely bad reputation for expanding an individuals craft viewpoint.  And THAT is deadly to the sacred position of High Poop-di Ha.

  There is an effective means of terminating troublesome contacts with
other groups, while at the same time confirming your position as the center of attention.  It is the practice of the "Fine Art of Self-Righteous Indignation"!  The premier example of this was the medieval Church.  When it met with a conflicting view, such as a scholar pointing out that the Church was rewriting history or physics, the Church would denounce him as a "minion of Satan".  Usually the scholar was hauled off and put to the
Question.  What's the truth, more or less, compared to the self Righeous
Indignation of God's Chosen....right?
  Remember, you have to slam the door tightly on any new ideas!  This takes dramatic measures.  You don't want conflicting information coming in, and you certainly don't want your s/h/e/e/p/ followers wandering off.

  Pick a public occasion and invade a circle or burst into a study group.  Most importantly, make sure your group is around you.  After all, the coming performance is really for them.  Rant, pound your breast, whatever you need to do, to get across the idea of YOU as the poor, persecuted victim.  Make this crystal clear to your group and they will stick to you like you were dipped in crazy glue.  If anyone in your group has ever had a course in group dynamics, send them on a wild goose chase that evening.  They might tumble to what you are up to, and besides they are probably asking too many questions anyway.

  When facing the m/i/n/i/o/n/s/o/f/S/a/t/a/n/ opposing group, be personally offensive if you can.  Call them picky, heretical, egotistical, perverse, etc.  Anything you can get away with (wailing in the background is a nice touch).  To keep your group successfully insulated from differing ideas, you have to clearly label the opposition in the minds of your followers. People just LOVE tags!  Now, this next point is important, so listen up!  You must make it 
clear that you want no further contact with the opposing group.  Try to affect a tone in your voice that conveys "this is a regrettable decision but it just has to be", like the tone Billy Graham takes on when he talks about sinners.  This gives you a twofold bonus.  First, it gets the word to "them" in no uncertain terms and, second, it gets the word to your people that it would not be wise for anyone who wants to remain a part of your group to have any contact with "those" you have just judged unacceptable.  This sort of frontal assault generally alienates both groups as well as every individual in them. There will be no information exchange, no open discussion and very little growth.  But what do you care, you're safe.



  One warning though; If for any reason you think the other group will
simply laugh at your overacting, don't chance a face-to-face confrontation.  Keep the performance within your own group.  If you have been a good information manager that should be effective enough.

  Although you are one of the last "High Poop-di-Ha's of the Infinite 
Invisibility" in the craft, you belong to an ancient society that can be traced through most of the world's major religions.  You exemplify rigidity, closed-mindedness and religious manipulation.  You have a lot to be self-righteous about!  In order to pervent your kind from dying out completely, you have to remember to stringently restrict the information flow to your group and terminate all open discussions with outsiders holding differing views.  If you take to heart these few pointers you won't go the way of the Great Auk and the Passenger Pigeon.


                                                                            

	 Channeling 
	By Jast
 

 Channeling has become a popular phenomena in the last several years. We see it featured in News-Magazines and on talk shows. We read articles about it, and bookshelves everywhere now hold volumes of books written by channeled entities, with more appearing every month. Some channeled sources have gained a great deal of notoriety, drawing large crowds for seminars and workshops, often at a steep price.
 .
 How can we better understand this sudden outpouring of information?
Webster defines "channel" as: " a means of access, a route". In the
context of New Age work, channeling provides an access-way through
which communication can be achieved between planes of existence.
Channeling is a route through which those who are NOT focused in
physical reality can give information to those who ARE focused in physical reality.
 .
 Though it may seem to be a fairly recent phenomena, channeling in various forms has existed as long as humankind. The most common form of channeling, in fact, is one we all have experienced: That sudden helpful insight that occasionally comes to us from "out of the blue". This form of channeling has created many works of art and has helped us find solutions to seemingly unsolvable problems. Unlike other forms of channeling, this inspiration is always available to us and whether we receive it rarely or often may simply depend on our receptivity and
openness.
 .
 Dreams are another avenue through which channeled information can reach us. In the dream state we are open and spiritually attuned, creating an un-obstructed gateway through which Universal knowledge can flow. While the dream channel and inspiration are both valid routes of channeling, dreams, for many people, are more easily ignored. We tend to respond to and use those insights which inspire us.
 .
 The most spectacular form of channeling is, of course, "Trance
Channeling". In this technique, the channel gives up the use of his or her body by entering a trance state, allowing the "source" to speak directly to a third party.
 .
 Although most trance channels work with only one source, sources can be a number of things or beings. Many believe that channeled "sources" reflect the channel's subconscious mind or a "collective unconscious".
 .
 Channeled material may also flow from one's "Higher Self". Information communicated to us through this Source definitely "counts" as channeled material, for our "Higher Selves" are not focused in physical reality.  Others may channel material from the Cosmic Mind or from the God -Goddess-All-That-Is.
 .
 Most channeled material, however, comes to us from spirit guides or
Masters and, ultimately, it is the material which is important regardless of who or what we believe our source to be.
 

 Another way of communicating with ones "source" is through "Automatic
Writing". In this form of channeling, the channel first meditates then
sits with a pen and paper or a typewriter and allows the source to
write. Meditation should be practiced each time before automatic writing since meditation puts us at peace and makes us more receptive to true spiritual sources.
 .
 The technique for automatic writing is fairly simple: After meditating, sit in a comfortable position holding a pad of paper and a pen, resting the point of the pen on the paper. Keep the body relaxed and ask if there is a "source" present. Stay relaxed and just wait for writing to begin.
 .
 At first the writing may be unreadable, just fine little scribbles that mean nothing. After some practice, however, the scribbles will become readable words and phrases which allow the source to identify themselves and discuss whatever subject we wish. Success may not be achieved in the first few sessions. It may take time and daily practice to develop a strong connection but it is well worth the effort.
 .
 No matter what technique we use to channel our information, it is very important that we not follow blindly. Until we are satisfied with their believability, each of our sources should be regarded with a certain amount of healthy skepticism. We should examine all channeled material with a detached and questioning mind.
 .
 Although the material may vary in content, there are certain qualities which will always be present in information which is "channeled" by a true spiritual source. Such information will be positive in outlook and will always direct us toward the spiritual path. Since our sources will always try to help us as much as they can by giving us sound and usable advice, sources who attempt to dazzle us with incomprehensible garbage should be regarded with suspicion. A true source will not lie nor will they gossip.  Our guides will not tell us to do things, and they cannot predict the future because the future is always changing.
 .
 When we attempt to channel our spirit guides, it is important to keep
these points in mind. Non physical entities have "personalities" just as physical ones do. Someone whose attitudes were negative, or depressed, in LIFE, might carry remnants of these qualities into spirit life. Edgar Cayce was once quoted as saying: "The only difference between a LIVE Episcopalian and a DEAD Episcopalian  is that one is DEAD and one is ALIVE."
 .
 In reality, there is no such thing as communication with the "dead". We tend to see life in physical terms  but LIFE is a SPIRITUAL reality which, for us, is presently housed in a physical form.
 .
 Though misguided entities can not harm you physically, their influence could produce negative side effects which could make your experience of channeling less fulfilling or pleasant, just as being around ANY negative personality might tend to do. For this reason it is important to establish a secure system of protection and awareness when attempting to channel. Observing and following these giudelines can protect us from the inevitable confusion which results from contact with these misguided "sources".
 

 A certain amount of preparation is also necessary if we hope to be a
clear and responsible channel. With this as our goal, it is probably not advisable that we attempt any form of channeling until we have attained some degree of proficiency at meditation.
 .
 Meditation makes us more centered and loving. It also acts as a shield against contact with negative spirit personalities. Meditation should be practiced daily, for besides facilitating our ability to channel clearly, it is the most important thing we can do to expand our spiritual lives.
 .
 Your spirit guides can become life-long friends and advisors as they have a wonderful outside view of our lives and life in general. They have access to information that we could not otherwise obtain. They help to deepen our understanding of ourselves and help us through our times of crisis. Contacting these spirit friends is not difficult. There is no loss ofcontrol of our bodies and nothing to fear for we can quit any time we choose.
 .
 Spirit friends, just like our friends in the physical world, should always be treated with respect. They should not be expected to entertain our friends or answer a lot of trivial questions. (If it is important to us, then it is not trivial.) Probably the most serious mistake we can make, however, is to become too dependent on our guides as this is the one thing that will cause us to lose them. Like any true friend, our guides do not want us to count on them too heavily.
 .
 The process of channeling our spirit guides is truly a great adventure. It may take weeks or months to develop but it is an amazing process and will bring invaluable results to those who persevere. Good luck and happy channeling.
 

	 Research on porn, Pagan ideals 
	By: Russell Williams 

Because several people in this discussion have cited unnamed studies to support their views, I'll just throw in a few research results here. I've been researching the topic of societal attitudes toward sexuality, with an emphasis on the religious origins of sex-negative attitudes. Apropos the current discussion, here's some info from *Pornography and Sexual Aggression*, Ed: Malamuth & Donnerstein. Like virtually all such research, it is focussed on hard-core pornography, violent pornography, and violent films (e.g. Friday the 13th, Straw Dogs, etc.) 
 
Donnerstein is a leading researcher in the field, and his fndings were loudly misrepresented by the Meese commission. He found that the key 
variable in increasing violence toward women *in a laboratory setting* was violence, not sex. The findings on violence are consistent with other findings on behavioral modeling Q behavior depicted as acceptable becomes more acceptable to the viewer. Some studies have not controlled for the content of portnographic material used in the research: was it somewhat violent? Did it have a plot or was it just scenes of sex? One study found that after viewing non-violent portn, men exhibited a slight increase in aggressiveness toward men and a slight decrease in aggressiveness toward women 
 
Several studies have demonstrated that individuals with a negative 
sexual-socialization history rate their affective and evaluative responses to erotica as negative while those with a positive history of sexual experiences express positive affective-evaluative responses to sexual stimulation. Individuals found to rate high on the trait of sex guilt react to erotica with more negative emotions, including disgust, than those rating low on sex guilt.  Likewise, authoritarianism is positively related to negative emotions, higher judgements of the pornographic character of sexual stimuli, and the placing of legal restrictions on their availability. Erotophobes (those reacting negatively to explicit sexual imagery of coitus and oral sex) have more negative sexual-socialization experiences, more limited sexual experience, and more conservative sex-related attitudes than erotophiles. 
 
Interestingly, only the erotophobes reported an increase in sexual 
activity from the pre- to post-exposure periods (it is unclear whether the activity or the reporting increased).  In the standard experimental setup for media / aggression research (subjects watch film, are then placed in artificial situation designed to anger them, then given an opportunity to express agression at the focus of their anger), people who enjoyed and saw porn films less were more likely to increased aggression after viewing porn. (This is one of those studies that didn't specify what films they were using). 
 
Note that A=>B does not mean that B=>A, and we are talking about 
correlation coefficients significantly less than 1.0. In other words, do not interpret these studies to mean that individuals expressing negative attitudes toward Playboy, here or elsewhere, are high on sex-guilt scales. 
 


Donnerstein notes that instead of using research on the behavioral effects of sex and violence in media to inform public policy, it is usually just grist for a propaganda mill. It's twisted to suit someone's purpose when convenient, and ignored otherwise. Some have also argued that "if it's shown to cause harm, it should be banned," or even "if some women feel it harms them, then it shouldn't be viewed". Several caveats should be kept in mind: 
 
1. Virtually all research on pornography is based on "laboratory 
experiments", but some of these have been several months long and have includeed reporting of non-laboratory behavior. There is good evidence that some of these results *can* be applied to real-world behavior. 
 
2. Very few of the research results cited on "pornography" apply to 
Playboy, whether you personally would classify Playboy as pornography or not. 
 
3. Demonstrating the harmful nature of violent pornography and deciding to ban it are two separate issues. No society bans things strictly based on a cutoff level of "amount of scienti^cally provable harm" done. In the U.S., we tend to be biased toward allowing any speech or writing except for that proved directly harmful to someone. Major restrictions on speech fall in the areas of national security, fraud, and slander or libel. The major exception to this is sexual speech, which has been suppressed without regard to its measurably harmful effects or lack thereof.  There has been much more call to ban "Lady Chatterley's Lover", "Devil in Miss Jones," or even Playboy than "Mein Kampf" or material that demeans women in a non-sexual way. 
 
As for my own biases, I completed a college major in Women's Studies and am a former member of Women Against Violence in Pornography and Media. I am a Witch, a worshipper of the Goddess, and consider myself a feminist. I became disillusioned with WAVPAM after discovering that they seriously misrepresented the character of most pornography. I also met many women who felt that WAVPAM and women like Andrea Dworkin were just another group of authoritarians trying to tell them what they should think and what "acceptable" sexual feelings were. The denouncements of S/M women by feminists in the 1980s sound almost identical to the denouncements of gay women by straight feminists in the 1960s. Fifteen years ago, I tried to read everything Robin Morgan wrote. Today I try to read everything Susie Bright writes. I now believe that attempted enforcement of "correct " sexual feelings and attitudes is a much greater threat to the freedom of women (and men ) than is sexually explicit material. I feel no obligation to cease practicing my religion because some people believe it is harmful, 
and I feel no obligation to refrain from viewing sexually explicit 
material because some people think it is harmful. 
 

The Wiccan Rede says "an it harm none, do as you will," but of course there is a huge gray area in trading off perceived harm against personal freedom. Since becoming a Pagan my requirements have gone up for demonstrating concrete and signi^cant harm before removing someone else is freedom. Cult hunters who rail against Satanism and Witchcraft but say "of course they're protected by the first amendment" are really trying to restrict our religious freedom. They increase intolerance toward non-traditional religions and try to pass laws restricting them. So too do many who crusade against pornography but say "we donUt favor censorship" try to restrict our sexual freedom. They increase intolerance toward alternative sexual lifestyles and often try to pass laws restricting sexuality. Is Jesse HelmsU well-being or freedom in danger from Pagans, or are we in danger from him? He thinks heUs defending himself and other God-fearing people from the evils of Witchcraft. Is Andrea Dworkin in danger from Susie Bright, readers of porn, and S/M practitioners, or is their freedom in danger from her? She thinks sheUs protecting herself from the rapists generated by pornography. To put it more colorfully, my right to swing my arm stops at your nose, but I reject convoluted theoretical definitions of your nose. 
 

     A Minister Speaks Out on the Psychic and the Devil 
 
                    by J. Gordon Melton 
                               
 
     In the late 1960's, the psychic truly came of age as a major competitor of some forms of Christian faith. No longer could it be dismissed as foolishness and because of this new realization the  1960's also saw the birth of a new type of literature in  which fundamentalist Christians attack the psychic as being "of the Devil." 
 
     As a  minister of the Gospel I often am called upon to evaluate  this  "antipsychic" literature.  My interest in psychic and spiritual healing, as well as church history, is well known and laymen, having added a new depth to their faith through experiencing psychic  reality  are concerned that their fellow Christians  should speak so harshly  of them. At the same time, my non-Christian acquaintances in the psychic community consider the literature a 20th-Century form of  witch-hunting and ridicule it as an expression of "Christian love." 
 
     The literature of which I speak  consists of numerous pamphlets and a few books, some claiming to be written by former mediums  or psychics now converted to conservative evangelical Protestantism.  A few of these booklets are from Reformed or Baptist writers but by far the greatest number represent the Protestant Pentecostal perspective. (Pentecostals are those Protestants distinguished by a belief that  speaking-in-tongues, or glossolalia, is prima facie evidence of the baptism of the Holy Spirit.) 
 
     Their major argument is that the Bible condemns all psychic activity and they cite a number of both Old and New Testament passages  (Deuteronomy 18:9-12;I Samual 28;Acts 8; I Timothy 4:1) to make  their  point.  The material is accompanied by the warning that these devices of Satan shall increase in the latter days and are signs of the end of time.Satan is a major figure in the literature, especially in the  writings of Hal Lindsey, author of several popular books on prophecy, who seems determined to prove Satan's existence. The Church of Satan of Anton LaVey, although a minor force even in occult circles, always is given a large coverage and the remaining psychic community is  wrongly associated with him and his antiChristianity. 
 
     One is tempted to dismiss this literature as the ravings of  people who know little or nothing about their topics. Even the converted  mediums seem to be the ones who flunked their training courses in basic psychic development. In fact  on a  theological level  the material is all but worthless. 
 
     When the Pentecostal says that something is "of the Devil" he  really is  saying in the strongest possible way that he does not  like it and disagrees with it.  But for someone who does not accept this  world view, there is no common standard to judge the Devil's tastes. I personally think that cooked carrots are the Devil's favorite food 
(with boiled okra running a close second). Who is to prove me wrong?  Certainly not those Devil-worshipping carrot eaters. Satan's deceit is  manifested by his inclusion of vitamin A in carrots so people  will think they are "good" food! 
 


     There is  no appeal then from personal taste, just as there is no appeal from divine revelation. One can only hope that a new dislike will arise to replace the psychic as the "Devil's" main manifestation. 
     On a pastoral level, however, the antipsychic literature takes  on some importance. Almost weekly I hear from laymen who have been victimized by well meaning if fanatical acquaintances who challenge them with their devil theology. It's one thing to read a book. Its quite another to have  a friend or relative say that something you  are doing is satanic and draw a line that places you outside the 
church. 
 
     Such well meaning but misguided concern is reminiscent of the  Inquisition that tortured people out of loving concern for their souls  and then killed them quickly lest they turn again to their sin. It is for these victims that I write. Hopefully, by discovering answers which  will blunt the major points of the attack on the psychic, they will find a shield from the barrage of their Christian brethren. 
 
                            * * * * * 
 
     If any central charge can be leveled at the Pentecostal devil-psychic theory, it is shallow Biblicism.  As one of my Bible teachers  warned me, "A text out of context becomes a pretext." The  antipsychic literature is rife with texts out of context.  Typical is  the constant repetitions of the Deuteronomic prohibitions against certain kinds of psychic activity. 
 
     "When thou art come into the land which the Lord thy God giveth  thee, thou shalt not learn to do after the abominations of those nations.  There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a wizard, or  a necromancer. For all that do these things are an abomination unto the Lord thy God doth drive tham out from before thee." 
 
     (Deuteronomy 18:9-12.) 
 
     Two problems immediately arise in any modern use of this text.  First it  contains several Hebrew words which appear nowhere else in  Hebrew literature and are untranslatable. They were translated during  the rule of England's James 1 when witchcraft trials were popular and terms useful in those trials were inserted into the text. While we  know the prohibitions are against certain forms of divination, we  do not know specifically which ones. These prohibitions must, however, be  set within the context of "accepted" means  of divination:  dreams (Genesis  41),  the Urim and the Thummin,  a Quija board-like device  (Exodus 28:30), precognition (Judges 4:4), casting lots (Acts 1:26) 
and the psychic experience (I Samual 9, particularly verse 9). 
 
     In certain contexts, such as the conflict with Canaanite religion (particularly the blood-sacrifice cult of Moloch), practices associated with divination are prohibited.  But in a differing context  (Israel's  own religion and in the early church) divination was an accepted practice (Numbers 27:21, Acts 1:26). 
 


     The second problem with the use of this text concerns its present  binding force  on the church. While it may be a matter of argument whether or not the text is binding, it seems for anyone who accepts the "whole Bible" the commands surrounding the prohibitions are as  relevant as the divination prohibition. 
 
     Thus anyone who wishes to use this text as literal command today  should also be prepared to stone stubborn children (Deuteronomy  21:18), keep the feast of booths (Deuteronomy 16:13) and accept polygamy (Deuteronomy 21:15). 
 
     As these verses show, this whole section of Deuteronomy consists of legalisms which have little or no relevance today and were only  valid in the context of Israel's struggle with the Canaanites. 
 
                            * * * * * 
 
     A major complaint of conservative Christians is that liberal Christians see them as being all alike, failing to recognize significant differences of doctrine and lifestyle exist amoung  Holiness people and Pentecostals, Billy Graham and the Reverend Ike,  Baptists and Plymouth Brethren, Wesleyans and Reformed.  Conservatives  strongly deny any association with the weird and radical fringe that is part of their movement, such as those fundamentalists who espouse 
bigoted racial theories of the donning of ascension robes or free sex practices. 
 
     Likewise the psychic community resents the naive and ignorant lumping of psychic research and parapsychology with healing, meditative practices with witchcraft, yoga with hypnotism, astrology  with the tarot, or Spiritualism with satanism and black magic. Such an approach to the psychic is the lowest form of the polemic. 
 
    While interests in the psychic often lead to exploration of a  number of areas, most people in the field have one or two central  concerns. (My  own interests  are  psychic  and spiritual healing, prayer and meditation.) While one learns about many things one's  involvement usually is in the specific area that is most rewarding personally. 
 
     Pentecostal claims that involvement in the psychic leads to  possession are plainly false. Such involvement by people who are emotionally unstable or who have immoral motives can lead to  possession-like phenomena, especially when such people dabble with automatic writing, Quija boards or seance activity. But such phenomena are no more prevalent than those caused by speaking-in-tongues which also affects the deep levels of the psychic. Any kind of psychic activity -glossolalia included- can and does lead  to  possession 
phenomena in  the unprepared  and unstable (see "The Dangers of Psychic  Development" by  Harmon H. Bro, October-November 1970 Fate.) 
 

     Finally, the central problem of the antipsychic material is its orientation towards the  negative, toward evil and the devil.  Such a book as Hal Lindsey's "Satan Is Alive and  Well" and Derek Prince's works on the demonic are psychologically dangerous  literature. They are major causes of the phenomena they seem most to abhor.  A simple psychological  principle   is  at  work.  As Aldous Huxley explains in  "The Devils of Loudon", "No man can concentrate his attention  upon evil  or even  upon the idea of evil and remain unaffected. To be more against the devil than for God is exceedingly dangerous. Every  crusader is apt to go mad. He is haunted by the wickedness which he attributes to his enemies; it becomes some sort a part of him. 
 
     Prince, Lindsey  and cohorts  are pouring  their energy into fighting Satan. They are creating an atmosphere in which it  is the  "in thing"  to be freed from a possession. Lonely, bored and highly  suggestible people  are only too happy to respond with the called-for  symptoms.  At a mass meeting if you produce a paper bag, someone will be happy to regurgitate a "demon" for you. 
 
     Theologically, I sympathize with the Pentecostals. Their leaders  and writers certainly recognize the theological attack the psychic  represents for them.  For years they have been telling their  followers that tongues and healing "miracles" represent a direct  supernatural activity and are a self-authenticating sign of the Holy 
Spirit. Considering tongues an outward sign of the baptism of the  Holy Spirit within is crucial to the Pentecostal position. And psychic research applied to the "supernatural" activities often results   in   a denial of their supernaturalism. If non-Pentecostals and even non-Christians can do these things, their value as a sign of baptism is ended. 
 
     Pentecostalists denounce non-Christian phenomenon as "counterfeit miracles."  Discussing healing, one Pentecostal writer says, "We can see that this gift, like all the other gifts of the spirit, can be either from God or from Satan. The counterfeit must be in appearance  as good as the real thing, otherwise it would not fulfill its aim." When Jesus was accused of working satanic miracles (see Mark 3:20-26) his reply was that a house divided cannot stand, a rejoinder that still is valid. 
 
     The idea of "counterfeit miracles" is as much a problem to the  Pentecostals as it is to the psychic, moreover. If counterfeit miracles exist, than no instance of speaking-in-tongues can be considered a sign of the baptism of the Holy Spirit until it has  been  tested.  Like  all  Christian experience the baptism is signified only  if the fruits of the spirit follow. Anyone can speak in tongues or be  a channel for miraculous healings.  Only those persons filled with the  Spirit can bring forth love, patience and kindness (Galatians 5:22). Pentecostals have no corner on the fruits-of-the-spirit market. 
 
     In conclusion, involvement in the psychic clearly is valid for  the Christian,  provided that involvement is done in a sane  self-conscious context.  I bid my Christian brethren cease their harsh  words and  uninformed polemics.  Let us unite against our mutual psychic enemy, the perverted phenomena that can wreck a life as surely as can alcohol or narcotics.  Allegiance at any particular  theological principle should not keep us from that fellowship we all 
desire. 
 
      Reprinted   with    permission   of    FATE   Magazine.

                                  THE ELEMENTS


       The Elements have been a part of man's ancient and arcane lore since its inception in pre-historic times.  Different traditions associate them with various things.  The following list of correspondences comes from Starhawk's  "The Spiral Dance."


     AIR:  Direction:  East.
           Rules:  The mind, all mental, intuitive and psychic work, 				    knowledge, abstract learning, theory, windswept                        hills, plains, windy beaches, high mountain peaks,                     high towers, wind and breath.
           Time:   Dawn.
           Season: Spring.
           Colors: White, bright yellow, crimson, blue-white.
           Signs of the Zodiac:  Gemini, Libra, Aquarius.
           Tools:  Athame, sword, censer.
           Spirits:  Sylphs, ruled by King Paralda.
           Angel:  Michael.
           Name of the East Wind:  Eurus.
           Sense:  Smell.
           Jewel:  Topaz.
           Incense:  Galbanum.
           Plants:  Frankencense, myrrh, pansy, primrose, vervain, 				violet, yarrow.
           Tree:   Aspen.
           Animals:  Birds.
           Goddesses:  Aradia, Arianrhod, Cardea, Nuit, Urania.
           Gods:  Enlil, Khephera, Mercury, Shu, Thoth.



    FIRE:  Direction:  South.
           Rules:  Energy, spirit, heat, flame, blood, sap, life, 				will, healing and destroying, purification, 				bonfires, hearth fires, candle flames, sun, 				deserts, volcanoes, eruptions, explosions.
           Time:  Noon.
           Season:  Summer.
           Colors:  Red, gold, crimson, orange, white (the sun's noon 				light).
           Signs of the Zodiac:  Aries, Leo, Saggitarius.
           Tools:  Censer, wand.
           Spirits:  Salamanders, ruled by King Djin.
           Angel:  Ariel.
           Name of the South Wind:  Notus.
           Sense:  Sight.
           Jewel:  Fire Opal.
           Incense:  Olibanum.
           Plants:  Garlic, hibiscus, mustard, nettle, onion, red 				peppers, red poppies.
           Tree:  Almond, in flower.
           Animals: Fire-breathing dragons, lions, horses (when their 				hooves strike sparks).
           Goddesses:  Brigit, Hestia, Pele, Vesta.
           Gods:  Agni, Hephaestus, Horus, Vulcan.



   WATER:  Direction:  West.
           Rules:  Emotions, feelings, love, courage, daring, sorrow, 				the ocean, the tides, lakes, pools, streams, and 				rivers, springs and wells, intuition, the 				unconscious mind, the womb, generation, fertility.
           Time:  Twilight.
           Season:  Autumn.
           Colors:  Blue, blue-green, green, gray, indigo, black.
           Signs of the Zodiac:  Cancer, Scorpio, Pisces.
           Tools:  Cup.
           Spirits:  Undines, ruled by King Niksa.
           Angel:  Raphael.
           Name of the West Wind:  Zephyrus.
           Sense:  Taste.
           Jewel:  Aquamarine.
           Incense:  Myrrh.
           Plants:  Ferns, lotus, mosses, rushes, seaweed, water 				lillies, and all water plants.
           Tree:  Willow.
           Animals:  Dragons (as serpents), dolphins and porpoises, 				fish, seals and sea mammals, water-dwelling 				snakes, all water creatures and sea birds.
           Goddesses:  Aphrodite, Isis, Mariamne, Mari, Tiamat.
           Gods:  Dylan, Ea, Llyr, Manannan, Osiris, Neptune, 				Poseidon.



   EARTH:  Direction:  North.
           Rules:  The body, growth, nature, sustenance, material 				gain, money, creativity, birth, death, silence, 				chasms, caves, caverns, groves, fields, rocks, 				standing stones, mountains, crystal,
                   jewels, metal.
           Time:  Midnight.
           Season:  Winter.
           Colors:  Black, brown, green, white.
           Signs of the Zodiac:  Taurus, Virgo, Capricorn.
           Tools:  Pentacle.
           Spirits:  Gnomes, ruled by King Ghob.
           Angel:  Gabriel.
           Name of the North Wind:  Boreas, Ophion.
           Sense:  Touch.
           Jewel:  Rock crystal, salt.
           Incense:  Storax.
           Plants:  Comfrey, ivy, grains: barley, oats, corn, rice, 				rye, wheat.
           Tree:  Oak.
           Animals:  Cow or bull, bison, snakes (earth-dwelling), 				stag.
           Goddesses:  Ceres, Demeter, Geae, Mah, Nephthys, 					Persephone, Prithivi, Rhea, Rhiannon.
           Gods:  Adonis, Athos, Arawn, Cernunnos, Dionysus, Marduk, 				Pan, Tammuz.




  SPIRIT
  /ETHER:  Direction:  Center and circumference, throughout and about.
           Rules:  Transcendence, tranformation, change, everywhere 				and nowhere, within and without, the void, 				immanence.
           Time:  Beyond time, all time is one.
           Season:  The turning wheel.
           Colors:  Clear, white, black.
           Tools:  Cauldron.
           Sense:  Hearing.
           Plant:  Mistletoe.
           Tree:  The flowering almond.
           Animal: Sphinx.
           Goddesses:  Isis, the Secret Name of the Goddess, Shekinah.
           Gods:  Akasha, IAO, JHVH.



                                       CANDLES


           Candles have been used for more natural lighting in ritual work as well as focal points and concentration aids for centuries.  Each different color has a different meaning for both internal and external uses.  Here are a list of uses put together by Charles Butler.



                        Outer Works               Inner Works
                          RED:ENERGY                RED:COURAGE
                       ORANGE:GENEROSITY         ORANGE:PLENTY
                       YELLOW:THE UNKNOWN        YELLOW:CENTERING
                        GREEN:PROSPERITY          GREEN:HEALING
                         BLUE:LOVE                 BLUE:EMOTIONS
                       PURPLE:INSPIRATION        PURPLE:SPIRIT
                         PINK:REVELATION           PINK:JOY
                     BURGUNDY:PASSION          BURGUNDY:REKINDLING
                        BLACK:COMFORT             BLACK:AUTHORITY
                        WHITE:VISION              WHITE:PROTECTION



                                                                                
                                GREEK FIRE INITIATION 
 
 
                                 Cast of Characters 
 
                                Tiresias:____________ 
 
                              Hephaestus:____________ 
 
                                 Artemis:____________ 
 
                                  Apollo:____________ 
 
                                  Hestia:____________ 
 
                              Prometheus:____________ 
 
                                  Seeker:____________ 
 
 
 
           In casting the circle, when calling the Quarters you are free to use your own words but we ask that you use Greek styling and personify with the names of the four Greek winds: 
 
                                   North:  Boreus 
                                    East:  Eurus 
                                   South:  Notus 
                                    West:  Zephyrus 
 
           Tiresias seated north of altar rises, goes around to face altar, and invokes God and Goddess in a Greek style using these two triumverates: 
 
                                         GOD 
                                   Zeus:  Strength 
                                  Hades:  Knowledge 
                                 Poseidon:  Emotion 
 
                                       GODDESS 
                                    Hera:  Power 
                                   Athena:  Wisdom 
                                  Aphrodite:  Love 
 
 
      He then step back and says:  "We have been called forth from the edges of Time and Space by one who seeks entry to the Halls of Olympus.  I am Tiresias, Prophet of Thebes, who, though blind, shall be his guide.  Seeker, come forth!" 
 


      Seeker approaches circle at north-east point of Circle. 
 
      Tiresias:  "Who seeks entry to Olympus?" 
      Seeker:  "I, __________. 
      Tiresias:  "Before you enter, gaze upon one who sought what was                  not rightfully his.  Do you still desire entry?" 
      Seeker replies. 
      Tiresias:  (If no, he leaves and circle is closed.  If yes):  		"Then enter and ask passage of the Guardians of the Gods." 
      Seeker enters and they travel 1 1/8 to North. 
 
      Tiresias:  "Hail, Mighty Hephaestus, Craftsman of the Gods.  				With me is one who seeks entry to Olympus." 
      Hephaestus:  "How are you known, Seeker?" 
      Seeker:  "I am called __________." 
      Hephaestus:  "By what right seek you passage through the North?" 
      Seeker:  "I have endured a year of the path of Earth and learned                of my own mortality." 
      Hephaestus:  "Pass with the Blessings of the Earth." 
      They travel around 1 1/4 to East. 
 
      Tiresias:  "Hail, Vigilant Artemis, Virgin Goddess.  With me is 				one who seeks entry to Olympus." 
      Artemis:  "How are you known, Seeker?" 
      Seeker:  "I am called __________." 
      Artemis:  "By what right seek you passage through the East?" 
      Seeker:  "I have endured a year of the path of Air and have 			learned the need for focus of will." 
      Artemis:  "Pass with the Blessings of the Air." 
      They travel around 1 1/4 to South. 
 
      Tiresias:  "Hail, Bright Apollo, Lord of the Sun.  With me is 				one who seeks entry to Olympus." 
      Apollo:  "How are you known, Seeker?" 
      Seeker:  "I am called __________." 
      Apollo:  "By what right seek you passage through the South?" 
      Seeker has no answer. 
      Apollo:  "You have not yet earned the right to pass through the 			South.  To win this right, you must seek Fire from he 			who first gave it to Mankind, Prometheus.  Tiresias, 			guard him upon his path of Fire that he learn what he 			needs to face the Titan." 
      They travel around 1 1/2 to North. 
 
      Tiresias:  "I come with __________, who now seeks Prometheus 				that he may gain the right to Fire.  What can you 				teach him that will ease his path?" 


      Hephaestus:  "Know that I am Hephaestus, Craftsman and Smith of 				the Gods.  In my labors, I use Fire as a purifying 				agent, seperating the metal from the stone, and 				for the actual forging of my Art.  But remember 				that creativity requires forethought.  Daedalus 				was a Master of my Craft, yet rarely considered 				the implications of his creations.  He created the 				Labyrinth of Minos, who then imprisoned him within 				its intricacies.  He crafted wing that he and his 				son might escape, yet in their flight Icarus died.  				Always consider the consequences of the which you 				create." 
      They travel 1 1/4 around to East. 
 
      Tiresias:  "I come with __________, who now seeks Prometheus 				that he may gain the right to Fire.  What can you 				teach him that will ease his path?" 
      Artemis:  "Know that I am Artemis, Virgin Huntress.  Through my 				will, no man has ever known me.  Yet will must be 				tempered by intellegence.  Remember Otus and 				Ephialtes, twin giants who were arrogant enough to 				think themselves better than the Gods. They 				continued their ill-wrought plans, even after 				Poseidon warned them.  Through supposed desire, 				they chose to pursue me.  They seperated in 				pursuit of what they saw as a white hind, and, 				with simultaneous throws, slew each other.  Thus 				blind will caused the death of all they truly 				loved." 
      They travel 1 1/4 around to the South 
 
      Tiresias:  "I come with __________, who now seeks Prometheus 				that he may gain the right to Fire.  What can you 				teach him that will ease his path?" 
      Apollo:  "Know that I am Apollo, God of the Sun and Keeper of 				Knowledge.  Knowledge of Fire has allowed Man to 				forge a civilization.  But seeking to advance 				without can lead to catastrophe.  Witness 				Phaethon, who attempted to drive the Sun Chariot 				without proper knowledge, nearly causing the 				incineration of the Earth.  Action without 				knowledge will often lead to ruin." 
      They travel around 1 1/4 to the West. 
 
      Tiresias:  "I come with __________, who now seeks Prometheus 				that he may gain the right to Fire.  What can you 				teach him that will ease his path?" 
      Hestia:  "Know that I am Hestia, Goddess of Hearth and Home.  				The warm glow of emotion in balance is vital for 				proper growth and life.  But when emotions are 				allowed to rule above all else, tragedy is soon to 				follow.  Consider Paris, who upon seeing Helen, 				bowed to an all-consuming desire for her, 				kidnapping her without thought of the 				consequences.  Thus began the Trojan War.  Do not 				bury your emotions, but neither should you elevate 				them to the level of Ruler. 


      They travel 1 3/4 around to the South.  Tiresias alone goes to altar and faces Seeker. 
 
      Tiresias:  "Seeker, are you prepared to face Prometheus himself 				with your request?" 
      Seeker:  "I am." 
      Tiresias:  "Then come forward and call him forth." 
      Seeker goes to altar facing North. 
 
      Seeker:  "From the depths of Time, I call you forth.  Arise 			Prometheus, Lightbringer." 
      From within the members in the Circle, Prometheus rises and goes to north side of altar. 
 
      Prometheus:  "I am Prometheus.  Who summons me here?" 
      Seeker:  "I am __________." 
      Prometheus:  "Why have you brought me here from the depths of 				Time?" 
      Seeker:  "I seek the Gift of Fire." 
      Prometheus:  "And by what right do you ask it? 
      Seeker:  "By the right of perfect love and perfect trust." 
      Prometheus:  "Then know that you are well met.  I will grant you 				Fire and its path for a year and a day that you 				might learn its lessons.  The most important 				lesson it can teach you is the need for thought 				before action of any kind.  You must always 				consider the consequences of all that you do or 				say.  At the end of your time on this path, you 				will be judged on your fitness to continue your 				search." 
      Prometheus gives Seeker a token of Fire. 
      Prometheus:  "With my service done, I bid you farewell." 
      Prometheus leaves, blending into Circle. 
      Tiresias:  "Well done, most noble Seeker.Please join us for the 				remainder of our revels." 
      Seeker is given seat in Circle.  Tiresias faces front of altar and dismisses Deities using Greek styling and the following names: 
 
                                         GOD 
                              Zeus, Hades, and Poseidon 
 
                                       GODDESS 
                             Hera, Athena, and Aphrodite 
 
      Each Quarter dismisses its element in a Greek style and dismisses the appropriate Wind: 
 
                                   NORTH:  Boreas 
                                    EAST:  Eurus 
                                   SOUTH:  Notus 
                                    WEST:  Zephyrus 
 
      Tiresias:  "Our work is completed for now.  Let us rejoice and enjoy this company, remembering that though we may go our seperate ways, we are alway united as one.  Merry meet, merry part, and merry meet again!" 
 
 
 
                                GREEK FIRE INITIATION 
 
 
                                    Seeker's Copy 
 
 
 
      Seeker approaches circle at north-east point of Circle when      	 summoned. 
 
      Seeker:  "I, __________. 
 
      Seeker replies to question. 
 
      Seeker enters and they travel 1 1/8 to North. 
 
      Seeker:  "I am called __________." 
 
      Seeker:  "I have endured a year of the path of Earth and learned 			of my own mortality." 
 
      They travel around 1 1/4 to East. 
 
      Seeker:  "I am called __________." 
 
      Seeker:  "I have endured a year of the path of Air and have 			learned the need for focus of will." 
 
      They travel around 1 1/4 to South. 
 
      Seeker:  "I am called __________." 
 
      Seeker has no answer. 
 
      They travel around 1 1/2 to North. 
 
      They travel 1 1/4 around to East. 
 
      They travel 1 1/4 around to the South 
 
      They travel around 1 1/4 to the West. 
 
      They travel 1 3/4 around to the South.  Tiresias alone goes to         altar and faces Seeker. 
 
      Seeker:  "I am." 
 
      Seeker goes to altar facing North. 
 
      Seeker:  "From the depths of Time, I call you forth.  Arise 			Prometheus, Lightbringer." 
 
      Seeker:  "I am __________." 
 
      Seeker:  "I seek the Gift of Fire." 
 
      Seeker:  "By the right of perfect love and perfect trust." 
 
      Seeker is given seat in Circle. 
 

                                    SCENTS AND OILS 
 
 
     It has long been one of man's beliefs that different scents
effect us on many levels including the spiritual One of the main
reasons for perfumes and colognes is this belief.  Here is a brief
list of properties distributed by Connections Candles, a company the
makes candles and sells them at metaphysical gatherings. 
 
 APPLE:  Peace of mind, relaxation, love, wisdom. 
 
 BAYBERRY:  Luck to the home, money to the pocket. 
 
 BURGAMOT:  Protection from harm. 
 
 CEDAR:  Instills confidence, protection from misery and 
         misfortune. 
 
 CINNAMON:  raise and enhance spiritual vibrations, stimulate 
            clairvoyance, aids focus and concentration, good for 
            personal protection. 
 
 CITRONELLA:  Attracts friends and customers, protection from 
              insects. 
 
 CLOVE:  Strengthens memory, protects from hostile negative forces. 
 
 EUCALYPTUS:  Promotes healing of any hurt, depression or illness.    
           Especially good for colds or flu. 
 
 FRANKENCENSE:  Frees one of obsessions and destructive habits, brings
               spiritual blessings, protects, exorcises, purifies. 
 
HELIOTROPE:  Increases clairvoyance, assists meditation, 
              protects from physical harm. 
 
HONEYSUCKLE:  Aids in understanding non-physical realities, sharpens  
            intuition, brings prosperity. 

JASMINE:  Psychic protection, cleanses the aura, stimulates   - 
          creativity and originality, attracts spiritual love. 
 
LAVENDER:  Frees from emotional stress, brings inner calm and peace,  
           gives increased awareness, brings stability and permanance,
           good for headaches. 
 
LEMON:  Evokes protective spirits. 
 
LILAC:  Helps recall past lives, draws good spirits, helps 
        decision making, improves memory. 

 
MUSK:  Instills self assurance, confidence and strength, 
       heightens passions. 
 
MYRRH:  Guards against evil, brings peace, assists in understanding   
        personal sorrow. 
 
ORANGE:  Brings harmony, raises power. 
 
PINE:  Cleanses, ends useless recriminations. 
 
ROSE:  Unconditional love, peace, harmony, tranquility. 
 
SAGE:  Powerful clearing and cleansing, removes negative 
       energy. 
 
SANDALWOOD:  Stimulates clairvoyance, aids in seeing past lives,
             healing, clearing, protection, calms the mind. 
 
SWEETGRASS:  Invokes spiritual blessings, aids transformation. 
 
VANILLA:  Vitalizes energy, brings happy occasions to the premises,   
          draws good fortune. 

	 LANDMARKS OF THE CRAFT

A landmark is a prominent feature used to mark the boundaries of real estate.  Therefore, these landmarks of the Craft ar prominent features of the American Rite, or Druidic Craft of the Wise.  Just as departing from the landmarks in real estate signifies that one has departed from that piece of land, so does departure from the landmarks of our Craft signify such a person or organization has departed from the correct defines of the Craft.  Other branches of the Craft sometimes call this their "Law".

	 THE LANDMARKS 

The landmarks were given to man by The Great God, Pan,
	In the dim, dark ages of the past
		For the rule and regulation of the wise,
			To advise and help them in their troubles
				And relations, one with the other,
					That all might work and love together.

They are the Bill of Rights of each member,
	And the code of operation of the Coven.
		And are to be honored by all
			Or else they become meaningless and of little use,
				And departure therefrom by any person or Coven
					Shall be a departure from the rest of the Covens
						Which constitute the American Rite.

And they shall be disfellowshipped, they from the rest of us,
	And no further communication shall be established
		Concerning things of the Craft
			With either He or They until
				They shall return to the fold of the Craft
					In love and cooperation.

For the Gods love the Wise, the Brethren of the Way,
	And so should we return that love.
		But this can only be done and made manifest by love expressed
			In deeds for the Brethren of the Craft,
				Not in pride, but in cooperation and sincerity.

	THE FELLOWS OF THE CRAFT 

Any person, be male or female, who is of good mind
	And free to decide for himself in good faith,
		Who shall learn of the Craft and its Tenets,
			And shall desire to follow the Way,
				Shall be permitted to do so, 
					And none may say him "Nay".

And the Gods will love him and look after him,
	And they shall bless him on all things,
		And his needs shall always be satisfied,
			As he shall show forth love and affection
				For all the brethren and sisters of the Craft,
					And he shall obey the Admonishments
					   Of the Craft as to secrecy and correct living.

	THE FELLOWS OF THE CRAFT 	(continued)

And when he shall desire to join the Craft,
	And to follow the Way to Perfection,
		He shall make his desires known to any member
			Of the Priesthood.
				And they shall observe his readiness and sincerity,
					And shall then administer the rites of
						Secrecy, which is sacredness and brotherhood.

But a Priest shall accept the Sister,
	And a Priestess the Brother,
		As an eternal reminder of
			The duality of the Universe.
				And a new name and secret mark
					Shall be given each new fellow.

By this name, and under this mark,
	Shall they be known among the members
		Of the Craft, in love and harmony,
			And their old name and identity shall not be known
				Even among the members of their own Coven,
					And none shall inquire for his name or his house
						And he shall inquire these of none.

But the Gods have decreed, that in joining the Rite,
	Free Will and independence shall not be in jeopardy.
		And he shall have the right to follow the Way.
			Walking alone if he will it that way,
				Or with a Coven of living brethren
					If he so shall choose;

And he shall have the right
	To withdraw from any coven at any time
		Without the need to say why,
			If he shall so choose.

And this either for the purpose of joining another
	Or to become solitary for his own reasons,
		And there will be none to censure;

And he shall have the right to remain
	In a certain Coven, and none shall say him "Nay",
		Or to attempt to force him to leave and depart;
			Except that should he lose harmony with them
				Then they may so decide
					And he shall depart.

But no man shall have the right
	To speak for the Craft,
		And leaving one Coven does not mean
			Leaving the Craft, or
				Leaving the Way
					And each is free, then, or at any time later,
						To remain solitary
							Or to seek admission to another Coven.

	THE FELLOWS OF THE CRAFT 	(continued)

But let him and each other fellow of the Craft
	Keep a book, and this shall be of the colors of the Craft,
		That it may be readily recognized,
			And here he shall keep all the Laws and Landmarks,
				And the tenets of the Craft,
					That he might not forget,
						And if he do forget, that his mind might be 							Renewed.

And in this book, all things shall be the mark
	Of his own hand, and in ink,
		That it shall be long lived.

Let each of the brothers and sisters
	Copy what they will from the book,
		Providing that they are of sufficient worthiness,
			To receive it, and are of sufficient rank,
				Or that the writings are of sufficient nature 
					As pertain to their own rank.

Never suffer this book out of hand or possession,
	And never borrow the writings of another
		To keep, but merely to copy.
			And each shall guard and keep these writings,
				As his most sacred possession
					And destroy them when danger threatens.

However, should one be of sufficient power,
	To remember his past as a wise man,
		This book and other Craft artifacts,
			May be buried in a stone box
				Prepared for them from time to time,
					And this in view of immediate death,
					   And the desire to save them for a future life.

Otherwise, on notice of impending death,
	This book should be destroyed by fire, 
		As well as other things of the Craft,
			Which one may posses.

But the wise man will have nothing around
	Which has only a Craft use or meaning,
		But only things which can be used in daily affairs.

If there is no reason to own a sword,
	Then do not own one;
		The white wand is just as powerful,
			And less distinctive in the minds of the infidels.

If a white wand is too distinctive,
	Then any old wand will do for the purpose
		Of the ceremonies.

	THE FELLOWS OF THE CRAFT 	(continued)

Have no names written and signs drawn
	On anything permanently,
		When necessary these can be written
			In charcoal or chalk
				And erased immediately without the telling of tales.

Let the knife have the shape of,
	And be stored with the kitchen knives;
		Let the cord be seen around the house,
			And be used for a vulgar purpose,
				In order to fool the infidels.

Never boast, never threaten, never brag
	Of your powers; not even to the Craft,
		Above all, never harbor ill thoughts toward another
			For the power may make it happen for harm;
				And never wish ill to anyone.
					As it will Occur.

If anyone speaks of the Craft, to down it,
	Remember:  the Craft needs no defense,
		For it has the Father and
			All things will be as He wishes
				In the end.

	 THE COVEN 

And it shall be that any Fellow of the Craft,
	Finding himself in a place where he knows of no Coven,
		Or other Fellow of the Craft
			Shall have the right, nay, even the duty,
				To seek out such a Coven,
					Or other Fellow of the Craft
						Without censure.

Provided that he shall not reveal secrets to jeopardize
	His former Coven or the members of it,
		Or the Craft itself.

And two or three Fellows shall have the right
	To meet and discuss subjects of Craft interest,
		And to help each other along
			On the Way to Perfection,
				Except that Craft ceremonies
					Must be done by the Priesthood.
Any five fellows who shall desire
	To form a Coven may do so,
		And they shall apply for a charter
			To any High Priest or Priestess,
				And they shall then select and choose
					A man and a woman to lead them.

And their elected leaders shall be ordained by their High Priest,
	And they shall choose two more,
		A woman to be the deputy; to learn to be a priestess,
			And a Scribe for their Coven.


	 THE COVEN 	(continued)

But these shall not be ordained to the Priesthood,
	Unless also qualified for another reason.

And this Coven shall belong to the High Priest,
	And shall be answerable to him in all their doings,
		Because they did owe their Priesthood to him,
			And he shall act at all times in their interest
				As their Spiritual Father in the Craft
					So that he may lead them as they walk
						The way to perfection.

But the newly appointed Priesthood,
	Should it be lacking in the knowledge and wisdom needed,
		For the positions to which they have been set apart
			Then it shall be his responsibility as their High Priest,
				To lead and instruct them,
					Or cause it to be done by another.

But should the new Coven refuse to follow
	The teachings and instructions of their Spiritual Father,
		Then he may, at his discretion and Judgement,
			Recall their charter, and their right to work as a Coven.
				For that which one can give he may also retrieve,
					And they shall not again meet,
						Unless they can find another High Priest,
   						   Who will assume responsibility over them.

It is the bounden duty of the High Priest to preside,
	For all things must be presided over by the High Priesthood;

And should any Coven desire to change,
	Their allegiance from one High Priest to another,
		For any reason, even the loss of harmony,
			Or if, in their considered opinion, their Spiritual Father
				Is no longer spiritual, or serving the Father
					Then they shall be reordained in the Priesthood
						By the New High Priest, and this shall then
						   Have superceded the original ordinations,
							  And there shall be for them
								A new Spiritual Father.

And if any Priest or Priestess, or other member of the Priesthood,
	Find themselves in a place wherein there is no Coven for them to lead,
		Then it is their bounden duly to try to the extent of their Power
			To find Fellows of the Craft
				And organize them into a Coven.

And should they find that there are no other Fellows of the Craft,
	In that place, but there are some of the same good bend of mind,
		It is then their duty to teach them by word and deed,
			Until there be sufficient to form a Coven,
				And this shall be done under the supervision,
					And with the knowledge of their High Priest,
						Through which they received their ordination
							And their Powers.


	 THE COVEN 	(continued)

And they shall obligate, teach and initiate all the members of their Coven,
	And they shall be theirs and they shall be to them
		As elder brothers and sisters,
			And shall care for them in all their affairs, 
				And not just at meetings,
					For it is in this that the Craft differs
						From all man-made institutions.

Should any member be absent, and love of the Priestess is such
	That she shall continue to contact them in any manner
		And by any method possible,
			To tender them her loving care
				At all times of sickness or stress.

And should any member move to a far city
	The Priestess will continue to care for them
		In love, by whatever method is available,
			Until such time as they shall,
				Of their own free will,
					Obligate themselves to another Priestess.

And the Priestess shall at all times remember
	That she is the direct representative of the Goddess to her Coven,
		And the Priest is the direct representative of
			The unknown God, the Father,
				And both must act as such at all times.

Yet the Priestess shall have whomever she shall choose
	As her Priest, be he of that rank, or qualified to be,
		Or else another Fellow, who shall be called
			her Magister.

And she must remember at all times that the man provides the power,
	For the woman to direct, and so it is,
		That the Priest resigns all his power over to her,
			Yet it is not his power, nor hers to keep,
				It is the power of God to use in the performance
					Of the Work.
						The Power of God is only lent to be used,
							Wisely and Justly.

Both the members of the Priesthood shall remember their Spiritual Father,
   At all times with gratitude, love, veneration and cooperation,
	 keeping constantly in contact, and acting with him in utmost harmony,
	   For they must always remember that the power
		And wisdom which they use,
		  Comes to them through him.

In the days of old, ere the coming of Christendom,
	The Craft was free and open in its ceremonies,
		And entire states and nations worshipped the Gods
			Freely and without restraint;


	 THE COVEN 	(continued)

But in these unhappy days, we must remain secret,
	And hold our rites and ceremonies in secret,
		And there are those who will talk, even without torture,
			Which loosens any tongue.

Then let it be ordained, heeded and supported by all
	That no Coven shall know wherein
		The next Coven shall abide, or who its members be,
			Except only the Priestess, Magister and Deputy,
				And even they shall not remember
					Except for good and sufficient reason.

But, and if only, it should be safe, may the covens meet
	In some safe place for festivals, and while there,
	   None may say whence they came, nor give their true names,
		 Or tell of where or when their meetings are, and
		    No secret things shall be spoken of
			  At these festivals for fear of Cowans and Eavesdroppers.

Let each Priestess govern her own Coven in justice and love,
	Ever heeding the advice and instructions of her High Priest.
		She will ever heed the complaints of the brethren
			And strive to settle all differences between them with love.

But there are those who, in pride, will ever strive
	To force their will upon others
		But these are not necessarily evil
			And will think that they do rightly.
				Oft they have good ideas and such ideas
				   Should be discussed in council with their brethren.

But if they will not agree with their brethren,
	Or if they say "I will not work under this Priestess",
		Then they shall have the right to withdraw from that Coven,
			And work Solitary.
				Or if five or more of them shall withdraw,
					They shall have the right
						To form another Coven under another Priestess.

Even as it shall be the right of any five or more persons of a Coven
	To withdraw, and form a new Coven, for any reason whatever,
	   But they shall then utterly avoid the old Coven
		 In all things, as it shall then have ceased to exist for them.


	 THE BOOK OF SHADOWS 

Let every Coven of whatever rank
	Keep a record in a book of black and silver,
		And it shall contain, first, the Landmarks and Tenets,
			Then a collection of Wisdom of the Craft,
				The Rites and Ceremonies of the Coven
					As well as the History of the Coven,
						And its charter empowering it to work.

And a record of every meeting shall be written therein,
	Together with a record of the doings of any member thereof
		With the other side, or the Father, or
			Any other thing which is for the teaching of all,
				Even unto the listing of herbs and medicines
					Spells and incantations and Rites
						Which contain power for the use of man.

This book shall be kept by the Scribe,
	And it shall be kept and approved by the Priesthood
		And also the High Priesthood, when it shall come,
			But no names or Craft secrets shall be written therein
				That he Craft should not be betrayed
					Should the book be taken by force,
						Or slyness, by the infidels.

And when the coven shall disband,
	It shall be the duty of the High Priesthood
		To secure this book and make suitable disposition
			That it might not endanger the Craft
				Or any brother within it
					As if the Coven were a person or Fellow
						And the book were his book,
							So let it be burned.

	 THE PRIESTHOOD 

The Mother, The seven Elder Children, and all the worlds,
	Draw their power from the Father.

But the children of the Father are like the sands of the sea,
	And He has ordained and set apart certain of his older children,
		To help and assist Him in caring for the younger children,
			And has given them the Power and the Wisdom to do so,
				And these children constitute the Priesthood.

The Father will bestow this power upon whom he will, and none may say him "Nay"
	Yet also may the Priesthood choose workers and helpers
		And shall share their power with them,
			And this is called ordination.

The Power of the Priesthood is that of the Father
	And it is love unfeigned and sincere,
		Compassion and gentleness and meekness,
			Persuasion and long-suffering and kindness,
				And there is no authority over the free will of men
					Inherent in the Priesthood,
						Nor to be assumed by the members of it.

	 THE PRIESTHOOD 	(continued)

And the Power of the Priesthood is the Power of God,
  And the Power of God can never be wielded by an ungodly man,
    Nor an evil man; nor the love of God by an unloving man;
	And when the man becomes evil, the Power of God is withdrawn from him.

Nor can a member of the Priesthood be inactive,
	For inactivity without cause is lack of love for the Father,
		And this man's priesthood shall depart from him
			At the end of a year and a day,
				For it is truth eternal,
					That the thing which is unused will be taken away.

So if any Fellow of the Craft shall desire the Priesthood,
	First let him learn to be a leader of men,
		For a Priest with no following is no Priest,
			And his Priesthood is in vain.

So therefore let the Fellow who would be a Priest
  First learn the knowledge and wisdom he will need in the new appointment,
    Then let him learn to lead men, and
	 When he shall either have been selected
	   As leader for his Coven,
		Or when he shall have gathered up a Coven of his own,
		  Then let him apply for ordination.

And he shall apply to a High Priest, for it is written
	That only the higher can ordain the lesser,
		That there shall be an unbroken line
			Of power and authority extending
				Back through the line of ordination,
					To the Father Himself.

And no man can ordain his peers,
	For the Lord's House is not a house of confusion,
		So let not the line be broken
			For it is the cable tow by which
				Men are drawn from the lower
					Up to the greater;--
						An impossibility without it.

And each must work within their line of ordination
	In perfect love and perfect trust,
		With perfect harmony in all things,
			But should they find that they fall out of harmony
				With their line of ordination,
					Then let him seek another, to be ordained of him
						To be their new spiritual Father.

Let the Priesthood be a leadership of fact; not of fancy,
	For those who have no following to lead,
		Why are they in the Priesthood?


	 THE PRIESTHOOD 	(continued)

And so it is that they who lose or give away their following,
  Or they who through inactivity have lost their power,
	Or they who are not in harmony and love with their Spiritual Father;
		Shall be retired from a rank to which entitled
			Other than by leadership of men.

But this can only be done by he who ordained them,
	For only those who give can take away,
		Yet each High Priest is responsible that this is done.

Should any Fellow fain the Priesthood, and use it wisely and well,
	The Gods have decreed that those who serve them
		Shall prosper and grow in this life,
			And shall gain eternal perfection
				To be freed from the Wheel of Life,
					And to become like unto the angels
						In that they should be perfect.

For perfection is to be gained by love,
	And there is no greater love than to
		Lay down one's life for his brethren
			In their service and for their sake,
				And the Father will reward them for
					Their labor of love, because
						He is not unjust.


	 FINIS 

                 A CULT-HUNTER LOOKS AT CHRISTIANITY 
 
 1- When you enter some Catholic churches, you are confronted by a graphic 
   representation of Jesus, nailed to a cross, bleeding, suffering, and    then you are told that He went to this death of His own free will!  
   You read about Saints that whipped themselves; that wore hair shirts to 
   abuse their bodies. You even see, in this modern age, the Penitentes 
   of Mexico and New Mexico who continue this practice, even going so far    as to crucify themselves, men and women! People who walk to a "holy"    shrine on their knees, doing possible permanent damage to themselves,    are lauded for having performed a "holy" act!  Children are beaten,    starved, tortured and otherwise seriously harmed by members of this cult    following the Biblical admonition "Speare the rod and spoil the child."    There are also innumerable cases of the denial of blood transfusions,    denial of public education, and denial of * any * modern medical    treatment, all in the name of this cult's beliefs. Does Christianity    preach a form of sado-masochism? If it does, it is a dangerous cult    indeed! 
 
 2- This ritual of "Holy Communion" or the "Lord's Supper" has some    overtones that bother any right-thinking person. After all, the       worshippers are told that they are eating the "Body and Blood of our    Saviour, Jesus Christ!"  Can it be very far from * ritual * cannibalism    to * real * cannibalism? This cult seems more and more dangerous! 
 
 3- The pre-occupation of some sects of Christianity with "demons" and
   "devils" and "evil spirits" that, in their minds, seem to inhabit the    whole Universe, ready at the slightest opportunity to "possess" the    bodies and minds of humans, reeks of Diabolism! The more extreme sects    even seem to believe that this "Devil" is some sort of anti-God that has    * all * power over the world.  Can it be a very great step from being so    preoccupied with devils to the actual worship of them? One should worry    about this! 
 
 4- One sect of Christianity, the Roman Catholic Church, actually LOCKS UP 
   young girls (and older women) and forbids them contact with the world, 
   forbids them marriage, and tells them it is a "sin" to think of men in 
   a sexual manner, and that they will "burn in 'hell' " if they do so.    Such single-sex, enforced groupings of people (similar to secular    prisons) are always hotbeds of deviant behaviour.  The same sect forbids    marriage to its priests, and thereby perhaps encourages the many, many    DOCUMENTED cases of its priests molesting young boys.  One of its major    past leaders (called "Apostles"), Saul of Tarsus, aka "Saint Paul," was    known for his hatred of women, and he seems to be the major theoretician    of many of the "Fundamentalist" sects of the cult.  Can it be that    Christianity actually * encourages * homosexuality, while preaching the    opposite? 
 
 5- One sect, the "Jehovah's Witnesses," refuses allegiance to their    country!  They will not salute the flag, nor will they serve in the    Armed Forces!  The "Social Gospel," a take-from-the-rich propaganda    pitch, is preached all over Third World nations, subverting their    governments! Can it be that Christianity encourages the "One World"    viewpoint of certain radical political groups? 
 
 6- The sexual behaviour of its leaders has been well documented, from
   "Popes" (the leader of the Roman Catholic sect) to Aimee Semple    Macpherson, to Jimmy Swaggert. One wonders about such leaders being    placed in positions of command over our young people.  How many    innocents have been defiled by such persons? One wonders! 
 
 7- In the Middle Ages, priests actually said "Masses" to impose death    spells on humans. Is such ritual being practiced today? We will probably    never know, because secrecy in such groups would be assumed as * very *    tight.  As so many law-enforcement officers seem to be Christian, and    many of the European governments are enthralled by this cult, we will    probably * never * be able to find out the truth of this. 

 8- At every Christian service, donations from the membership is    encouraged, and, as most such donations are done publically,    "peer-pressure" to give large amounts of money is very high, and a    feeling of guilt over * not * contributing could lead to psychotic    episodes!  The cult's attitude towards sexual feelings, that even *    looking * at a person with even the tiniest feeling of "lust" is a    "sin," is so rigid as to exclude at least 99 percent of the World's    population from "Heaven" and thereby lead to irreconcilable guilt    feelings on the part of the "sinners!"  Could it be that many of the    modern world's psychiatric problems can be traced to the beliefs of this    cult? 
 
 9- The intolerant behaviour of Christianity is also well-documented in  
   history, with its pogroms of Jews, burning of witches, Crusades against 
   Islam, culture destruction and outright genocide in the Pacific islands     and Central and South America, and hatred of anything that is not  
   "Christian." This has even extended to disruption of non-Christian  
   religious services, and violent behaviour that is touted as simple    "civil disobedience."  Can such past behaviour repeat itself? History    shows it does. 
 
 10- Proselytization, or the "conversion" of new members to the cult, is 
    carried on in any number of ways, both with subtle blandishments and 
    by outright fear and threats. To watch and listen to some
    street-preachers is an education in the use of fear-inducing technique,     and also of individual and mass hysteria similar to that induced by     Adolf Hitler and Joseph Goebells!  Why do these preachers do their best     to induce such mass hysteria? One could ask the same question about Hitler and Goebells, and maybe get the same answer!  
 
                    --------------------- 
 If your child, or a member of your family, is involved with this 
 cult, * please * seek help NOW! 
                    --------------------- 
 
 The author wishes to thank the publishers of "File 18," and all 
 the other cult-hunters and watchers out there, for their good and 
 constant demonstrations of the techniques used in this article. 


	 M O D E R N   P A G A N I S M : 
	   QUESTIONS    &    ANSWERS

       To promote community harmony and freedom of religious practice.
Distributed by : The Committee for Religious Freedom, Salt Lake City, Utah.

       Thanks to Lesley Phillips and Linda Pinti of The Covenant of Unitarian Universalist Pagans for original material.


       Contemporary society is experiencing a resurgence of interest in earth- and nature-centered spirituality. Modern Paganism is a rich and diverse  religious movement drawing the attention of the media, law-makers, and  spiritual seekers. This pamphlet attempts to answer some of the questions  frequently asked about modern Pagan beliefs and practices.

What is Paganism?
       The term "Pagan" comes from a Latin word for "country dweller" first used in early Christian times to refer to those not yet converted to Christianity. "Pagan" was an epithet that cast aspersions on those not seen as  "true believers." Today, it refers more general to the faith of those whose  spiritual center is drawn to native and natural religions, usually pantheistic  or polytheistic, and almost always earth-centered.

What then is "Modern Paganism"?
       Modern Paganism, or Neo-Paganism, is a modern, Earth-centered religious  perspective which borrows and adapts from pre-Christian paganism as well as  from contemporary religious thought. While reconnecting with ancient wisdom,  it speaks eloquently to the needs and concerns of the present.

What is meant by "The Old Religion"?
       The term describes the pre-Christian religion of much of western and northern Europe, which was based on the agricultural cycles and other natural rhythms of the Earth. It coexisted with Christianity for centuries, from the so-called "Dark Ages" up until the Inquisition and the "Burning Times" (witch hunts) of the late Middle Ages. It also can refer more generally to other 
native and tribal religions of the world.

What is the difference between Paganism and Witchcraft?
       Some contemporary Pagans call themselves Witches. The term has many meanings, some carrying rather heavy negative baggage. "Witchcraft" or "The Craft" is most properly applied to three broad categories: Descendants of the European witches of the Middle Ages, practitioners of the "reconstructed" Witchcraft of the 20th century, and "feminist Witches" whose religion and politics center in the contemporary womens' spirituality movement. It can generally be said that all modern Witches are Pagans, but not all modern Pagans are Witches. At least one writer, Aidan Kelly, has begun to use the term "Neo-Pagan Witchcraft" to describe the largest portion of the contemporary Pagan community.


What is meant by the term "Wicca"?
       Often used as a synonym for Witchcraft, "Wicca" is thought to derive from an Anglo-Saxon root meaning to bend or to turn. It is more properly applied only to those Witchcraft traditions which originated in or derive from  practices in the British Isles.

What about Shamanism?
       Shamanism is not a religion, but a set of spiritual techniques used for  healing and the acquisition of knowledge through forays into non-ordinary states  of consciousness. Now gaining increasing attention in the counseling  profession, this journeying is usually aided by sonic driving (such as repetitive drumming or chanting) and often involves interactions with totemic and archetypal figures. These techniques are used in virtually every tribal society and are widely used by contemporary Pagans.

What do modern Pagans believe?
       The central beliefs of modern Pagans differ in specifics yet share many  fundamentals. Deity is seen as immanent rather than transcendent.  Experience  is preferred over doctrine. It is believed that there are and should be  multiple paths to the Divine. There is no prescribed creed, but there are a  number of beliefs shared by most contemporary Pagans, summarized at the end of  this pamphlet.

Isn't this just Humanism by another name?
       No and Yes. Like religious Humanists, modern Pagans have a love and reverence for this world and the physical plane generally. The rational is seen as important. Great emphasis is also placed on the intuitive, however, and the belief that the physical and non-physical worlds are equally real, and  are interconnected, interpenetrating manifestations of nature. This means that  spiritual work, whether called meditation, prayer, or magic, and whether done as ritual, worship, or celebration, is efficacious and can result in changes in the physical world. The majority of Pagans also believe in the survival of the consciousness or soul after physical death.

How do modern Pagans worship? 
       Some groups have formal worship services or similar group meetings.  Others conduct rituals that have varying degrees of set forms. Some Pagans worship by themselves without formal ritual. Most contemporary Pagans hold rituals corresponding to the turning of the seasons and the phases of the moon. Rituals are often performed in a sacred space defined by the demarcation  of a circle, within which the celebration and worship take place. Celebrations  include eight major seasonal holidays, sometimes collectively referred to as  "Sabbats". These Sabbats, as most frequently observed by North American and  European Pagans, follow the agricultural cycles of the northern temperate zone,  and include the solstices and equinoxes as well as four intermediate festivals  which fall in between, sometimes called "cross-quarters," on or near the first  days of February, 
May, August, and November. Regular public Sabbat rituals,  reflecting a variety of contemporary Pagan styles, are held in many  communities. Rituals may include meditation, chanting, drumming, myth- and  story-telling, ritual drama, dance, and so on. Deeper ritual work is most  often practiced at private gatherings, which for many traditions coincide with  the phases of the moon. The work may include more intense raising of energy,  healing work, and personal spiritual development. 
 

What about Satanism? 
       Contrary to the claims of ill-informed Christian fundamentalists, the practices of modern Pagans are in no way related to Satanism. Most Pagans do not even believe Satan exists. As a profanation of Christian symbolism, Satan worship is a Christian heresy, not a Pagan religion. 
 
Do Pagans proselytize? 
       No, Pagans do not proselytize. Most modern Pagan traditions do welcome newcomers. Most modern Pagans also do not discourage other Pagans from  integrating other religious and spiritual practices and beliefs into their practice. 
	 WHAT CONTEMPORARY PAGANS BELIEVE 
while there is no set of beliefs shared by all Pagans, most would agree that similarities far outweigh differences. There are a number of beliefs held by the vast majority of modern Pagans. Some of these are: 
 
1. Divinity is seen as immanent. 
 
2. Divinity is as likely to manifest itself in female as male form, the God or  the Goddess, in the interconnectedness of all life. 
 
3. Multiple paths to the divine exist, as symbolized by many goddesses and gods. These are often seen as archetypes or gateways to the unconscious. 
 
4. We respect and love Mother Earth as a living being, Gaia, of which we are a part. 
 
5. The physical world, as an emanation of the divine, is good and to be enjoyed by all living beings in love and harmony. 
 
6. Ethics and morality are based on avoidance of harm to other beings, including Earth as a whole, which mandates environmental activism as a spiritual responsibility. 
 
7. Human interdependence implies the need for community cooperation. 
 
8. The solar and lunar cycles and the cycles of our lives are celebrated.  This  leads to the maintenance and revival of old customs and the creation of new  ones. 
 
9. A strong commitment to personal and planetary growth, evolution, and balance are vital. 
 
10. One's lifestyle must be consistent with one's beliefs. The personal is political. 
 
11. A minimum of dogma and a maximum of individual responsibility in all things are goals to strive for. Thus a healthy skepticism is to be fostered, and ideas are not to be accepted without personal investigation of their validity. 
 
12. Messiahs and gurus are to be avoided. The mediation of another being is unnecessary for an individual to commune with Deity. Power-from-within is preferred to power-over. 
 
13. All beings are personal emanations of the Divine. Thou art Goddess, thou art God. 

	 CREED OF THE PEOPLE OF GOD 

     We believe in one only God, Father, Son, and Holy Spirit, Creator
of things visible such as this world in which our brief life passes, ofthings invisible such as the pure spirits which are also called angels, and Creator in each man of his spiritual and immortal souls.

     We believe that his only God is absolutely one in his infinitely
holy essence as also in all His perfections, in His omnipotence, His
infinite knowledge, His providence, His will and His love.  He is HE WHO IS, as He revealed to Moses; and He is LOVE, as the Apostle John teaches us: so that these two names, Being and Love, express ineffably the same divine reality of Him who has wished to make himself known to us, and who "dwelling in light inaccessible," is in himself above every name, above every thing, and above every created intellect.  God alone can give us light and knowledge of this reality by revealing himself as Father, Son, and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light.  The mutual bonds which eternally constitute the Three Persons, who are each one and the same Divine Being, are the blessed inmost life of God thrice holy, infinitely beyond all that we can conceive in human measure.  We give thanks, however, to the Divine Goodness that very many believers can testify with us before men to the unity of God, even though they know not the mystery of the Most Holy Trinity.

     We believe then in God who eternally begets the Son, in the Son,
the Word of God, who is eternally begotten, in the Holy Spirit, the
uncreated Person, who proceeds from the Father and the Son as their
eternal Love.  Thus in the Three Divine Persons, COAETERNAE SIBI ET
COAEQUALES, the life and beatitude of God perfectly one superabound and are consummated in the supreme excellence and glory proper to uncreated Being, and always "there should be venerated unity in the Trinity and Trinity in the unity."

     We believe in our Lord Jesus Christ who is the Son of God.  He is
the Eternal Word, born of the Father before time began, and
consubstantial with the Father, HOMOOUSIOS TO PATRI, and through Him all things were made.  He was incarnate of the Virgin Mary by the power of the Holy Spirit, and was made man: equal therefore to the Father according to His divinity, and inferior to His Father according to His humanity, and himself one, not by some impossible confusion of His natures, but by the unity of His person.

     He dwelt among us, full of grace and truth.  He proclaimed and
established the Kingdom of God and made us know in Himself the Father.
He gave us His new commandment to love one another as He loved us.  He
taught us the way of the Beatitudes of the Gospel: poverty in spirit,
meekness, suffering borne with patience, thirst after justice, mercy,
purity of heart, will for peace, persecution suffered for justice sake.  He suffered under Pontious Pilate, the Lamb of God bearing on Himself the sins of the world, and he died for us on the Cross, saving us by His redeeming Blood.  He was buried, and, of His own power, rose the third day, raising us by His Resurrection to that sharing in the divine life which is the life of grace.  He ascended to heaven, and He will come again this time in glory, to judge the living and the dead: each according to his merits--those who have responded to the love and piety of God going to eternal life, those who have refused them to the end going to the fire that is not extinguished.  And His Kingdom will have no end.

     We believe in the Holy Spirit, who is Lord, and Giver of life, Who is adored and glorified together with the Father and the Son.  He spoke to us by the Prophets, He was sent by Christ after His Resurrection and His Ascension to the Father; He illuminates, vivifies, protects, and governs the Church; He purifies the Church's members if they do not shun His grace.  His action, which penetrates to the inmost of the soul, enables man to respond to the call of Jesus: BE PERFECT AS YOUR HEAVENLY FATHER IS PERFECT.

     We believe that Mary is the Mother, who remained ever a virgin, of the Incarnate Word, our God and Savior Jesus Christ, and that by reason of this singular election, she was in consideration of the merits of her Son, redeemed in a more eminent manner, preserved from all stain of original sin and filled with the gift of grace more than all other creatures.

     Joined by a close and indissoluble bond to the Mysteries of the
Incarnation and Redemption, the Blessed Virgin, the Immaculate, was at
the end of her earthly life raised body and soul to heavenly glory and
likened to her risen Son in anticipation of the future lot of all the
just; and we believe that the Blessed Mother of God, the New Eve, Mother of the Church, continues, in her maternal role with regard to Christ's members, co-operating with the birth and growth of divine life in the souls of the redeemed.

     We believe that in Adam all have sinned, which means that the
original offense committed by him caused human nature, common to all
men, to fall to a state in which it bears the consequences of that
offense, and which is not the state in which it was at first in our
first parents, established as they were in holiness and justice, and in which man knew neither evil nor death.  It is human nature so fallen, stripped of the grace that clothed it, injured in its own natural powers and subjected to the dominion of death, that is transmitted to all men, and it is in this sense that every man is born in sin.  We therefore hold, with the Council of Trent, that original sin is transmitted to human nature, "not by imitation but by propagation," and that it is thus "in each of us as his own."

     We believe that our Lord Jesus Christ, by the Sacrifice of the
Cross, redeemed us from original sin and all the personal sins comitted by each one of us, so that, in accordance with the word of the Apostle, "where sin abounded, grace did more abound."

     We believe in one baptism instituted by Our Lord Jesus Christ for
the remission of sins.  Baptism should be administered even to little
children who have not yet been able to be guilty of any personal sins,
in order that, though born deprived of supernatural grace, they may be
reborn "of water and the Holy Spirit to the divine life in Christ Jesus.


     We believe in one, holy, catholic, and apostolic Church, built by
Jesus Christ in that rock which is Peter.  She is the Mystical Body of
Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church in earth, the pilgrim People of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through wich the works and the sufferings of Redemption are continued throughout humanhistory, and which looks for its perfect accomplishment beyond time in glory.  In the course of time, the Lord Jesus formed His Church by means of the Sacrament emanating from His plenitude.  By these she makes her members participants in the mystery of the Death and Ressurection of Christ, in the grace of the Holy Spirit who gives her life and movement.  She is therefore holy, though she has sinners in her bossom, because she herself has no other life but that of grace: it is by living by her life that her members are sanctified; it is by removing themselves from her life that they fall into sins and disorders that prevent the radiation of her sanctity.  This is why she suffers and does penance for these offenses, of which she has the power to heal her children through the blood of Christ and the gift of the Holy Spirit.

     Heiress of the divine promises and daughter of Abraham according to the Spirit, through that Israel whose Scriptures she lovingly guards, and whose patriarchs and prophets she venerates; founded upon the Apostles and handing on from century to century their ever-living words and their powers as pastors in the successor of Peter and the bishops in communion with him; perpetually assisted by the Holy Spirit, she has the charge of guarding, teaching, explaining, and spreading the truths which God revealed in a then veiled manner by the Prophets, and fully by the Lord Jesus.  We believe ALL THAT IS CONTAINED IN THE WORD OF GOD WRITTEN OR HANDED DOWN, AND WHAT THE CHURCH PROPOSES FOR BELIEF AS DIVINELY REVEALED, WHETHER BY A SOLEMN JUDGMENT OR BY THE ORDINARY AND UNIVERSAL MAGISTERIUM.  We believe in the infallibility enjoyed by the successor of Peter when he teaches ex-cathedra as pastor and teacher of all the faithful, and which is assured also to the episcopal body when it exercises with him the supreme magisterium.

     We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, worship and the bond of
hierarchical communion.  In the bossom of this Church, the rich variety of liturgical rites and the legitimate diversity of theological and spiritual heritages and special disciplines, far from injuring her unity, make it more manifest.

     Recognizing also the existence, outside of the organism of the
Church of Christ, of numerous elements of truth and sanctification which belong to her as her own and tend to Catholic unity, and believing in the action of the Holy Spirit who stirs up in the hearts of the disciples of Christ love of this unity, we entertain the hope that Christians who are not yet in the full communion of the one only Church will one day be reunited in one flock with one only Shepherd.


     We believe that the Church IS NECESSARY FOR SALVATION, BECAUSE
CHRIST WHO IS THE SOLE MEDIATOR AND WAY OF SALVATION, RENDERS HIMSELF
PRESENT FOR US IN HIS BODY WHICH IS THE CHURCH.  But the divine design
of salvation embraces all men; and those WHO WITHOUT FAULT ON THEIR PART DO NOT KNOW THE GOSPEL OF JESUS CHRIST AND HIS CHURCH, BUT SEEK GOD SINCERELY, AND UNDER THE INFLUENCE OF GRACE ENDEAVOR TO DO HIS WILL AS RECOGNIZED THROUGH THE PROMPTINGS OF THEIR CONSCIENCE, they, in a number known only to God, can obtain salvation.

     We believe that the Mass, celebrated by the priest representing the person of Christ by virtue of the power received through the Sacrament of Orders, and offered by him in the name of Christ and the members of His Mystical Body, is in true reality the Sacrifice of Calvary, rendered sacramentally present on our altars.  We believe that as the bread and wine consecrated by the Lord at the Last Supper were changed into His Body and Blood which were to be offered for us on the Cross, likewise the bread abd wine consecrated by the priest are changed into the Body and Blood of Christ enthroned gloriously in heaven, and we believe that the mysterious presence of the Lord, under what continues to appear to our sense as before, is a true, real, and substantial presence.

     Christ cannot be thus present in this sacrament except by the
change into His Body of the reality itself of the bread and the change
into His Blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive.  This mysterious change is very appropriately called by the Church
TRANSUBSTANTIATION.  Every theological explanation which seeks some
understanding of this mystery must, in order to be in accord with the
Catholic faith, maintain that in the reality itself, independently of
our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable Body and Blood of the Lord
Jesus that from then on are really before us under the sacramental
species of bread and wine, as the Lord willed it, in order to give
Himself to us as food and to associate us with the unity of the Mystical
Body.

     The unique and indivisible existence of the Lord glorious in heaven is not multiplied, but is rendered present by the sacrament in the many places on earth where Mass is celebrated.  And this existence remains present, after the sacrifice, in the Blessed Sacrament which is, in the tabernacle, the living heart of each of our churches.  And it is our very sweet duty to honor and adore in the Blessed Host which our eyes see, the Incarnate Word which they cannot see, and who, without leaving heaven, is made present before us.


     We confess that the Kingdom of God begun here below in the Church
of Christ IS NOT FROM THIS WORLD WHOSE FORM IS PASSING, and that its
proper growth cannot be confounded with the progress of civilization, of science, or of human technology, but that it consists in an ever more profound knowledge of the riches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to the Love of God, and an ever more generous bestowal of grace and holiness among men.  Without ceasing to recall to her children that THEY HAVE NOT HERE A LASTING DWELLING, she also urges them to contribute, each according to his vocation and means, to the welfare of their earthly city, to promote justice, peace and brotherhood among men, to give their aid freely to their brothers, especially to the poorest and most unfortunate.  The deep solicitude of the Church, the spouse of Christ, for the needs of men, for their joys and hopes, their griefs and efforts, is therefore nothing other than her great desire to be present to them, in order to illuminate them with the Light of Christ and to gather them all in Him, their only Savior.  This solicitude can never mean that the Church conform herself to the things of the world, or that she lessen the ardor of her expectation of the Lord and of the eternal Kingdom.

     We believe in the life eternal.  We believe that the souls of all
those who die in the grace of Christ, whether they must still be
purified in Purgatory, or whether from the moment they leave their
bodies Jesus takes them to Paradise as He did for the Good Thief, are
the People of God in the eternity beyond death, which will be finally
conquered on the day of the Resurrection when these souls will be
reunited with their bodies.

     We believe that the multitude of those gathered around Jesus and
Mary forms the Church in Heaven, where in eternal beatitude they see God as He is, and where they also, in different degrees, are associated with the holy angels in the divine rule exercised by Christ in glory, interceding for us and helping us in our weakness by their brotherly care.

     We believe in the communion of all the faithful of Christ, those
who are pilgrim on earth, the dead who are attaining their purification,
and the blessed in heaven, all together forming one Church; and we
believe that in this communion the merciful love of God and His Saints
is ever listening to our prayers, as Jesus told us: Ask and you will
receive.  Thus it is with faith and in hope that we look forward to the resurrection of the dead, and the life of the world to come.  Blessed be God Thrice Holy.  Amen.

     Pronounced in front of the Basilica of St. Peter, on June 30, 1968, the sixth year of our pontificate.

                                              POPE PAUL VI

         THE

    STANDING STONES

    BOOK OF SHADOWS


	by Scott Cunningham













excerpted from:
WICCA  A Guide For The Solitary Practioner
PP. 111 - 187
1989, Llewellyn Publications
ISBN 0-87542-118-0

	WORDS TO THE WISE ....

     O daughters and sons of the Earth, adore the Goddess and God and be blessed with the fullness of life.

     Know that They have brought you to these writings, for herein lie our ways of the Craft, to serve and fulfill the keepers of wisdom, the tenders of the sacred flame of knowledge.  Run the rites with love and joy, and the Goddess and God will bless you with all that you need.  But those who practice dark magicks shall know Their greatest wrath.

     Remember that you are of the Craft.  No more do you trod the ways of doubt.  You walk the path of light, ever climbing from shadow to shadow to the highest realm of existence.  But though we're the bearers of truths, others do not wish to share our knowledge, so we run our rites beneath moon filled skies enwrapped in shadows.  But we are happy.

     Live fully, for that is the purpose of life.  Refrain not from earthly existence.  From it we grow to learn and understand, until such time that we are reborn to learn more, repeating this cycle 'till we have spiralled up the path of perfection and can finally call the Goddess and God our kin.

     Walk the fields and forests; be refreshed by the cool winds and the touch of a nodding flower.  The Moon and Sun sing in the ancient wild places:  The deserted seashore, the stark desert, the roaring waterfall.  We are of the Earth and should revere Her, so do Her honor.

     Celebrate the rites on the appropriate days and seasons, and call upon the Goddess and God when the time is meet, but use the Power only when necessary, never for frivolous ends.  Know that using the Power for harm is a Perversion of Life itself.

     But for those who love and magnify love, the richness of life shall be your reward.  Nature will celebrate.

     So love the Goddess and God, and harm none!



	THE NATURE OF OUR WAY

     * As often as possible, hold the rites in forests, by the seashore, on deserted mountaintops or near tranquil lakes.  If this is impossible, a garden or some chamber shall suffice, if it is readied with fumes of flowers.

     * Seek out wisdom in books, rare manuscripts and cryptic poems if you will, but seek it out also in simple stones and fragile herbs and in the cries of wild birds.  Listen to the whisperings of the wind and the roar of water if you would discover magick, for it is here that the old secrets are preserved.

     * Books contain words; trees contain energies and wisdom books ne'er dreamt of.

     * Ever remember that the Old Ways are constantly revealing themselves.  Therefore be as the river willow that bends and sways with the wind.  That which remains changeless shall outlive its spirit, but that which evolves and grows will shine for centuries.

     * There can be no monopoly on wisdom.  Therefore share what you will of our ways with others who seek them, but hide mystic lore from the eyes of those who would destroy, for to do otherwise increases their destruction.

     * Mock not the rituals or spells of another, for who can say yours are greater in power or wisdom?

     * Ensure that your actions are honorable, for all that you do shall return to you three-fold, good or bane.

     * Be wary of one who would dominate you, who would control and manipulate your workings and reverences.  True reverence for the Goddess and God occurs within.  Look with suspicion on any who would twist worship from you for their own gain and glory, but welcome those priestesses and priests who are suffused with love.

     * Honor all living things, for we are of the bird, the fish, the bee.  Destroy not life save it be to preserve your own.

     * And this is the nature of our way.




	BEFORE TIME WAS

     Before time was, there was The One; The One was all, and all was The One.

     And the vast expanse known as the universe was The One, all-wise, all-pervading, all-powerful, eternally changing.

     And space moved.  The One molded energy into twin forms, equal but opposite, fashioning the Goddess and God from The One and of The One.

     The Goddess and God stretched and gave thanks to The One, but darkness surrounded them.  They were alone, solitary save for The One.

     So They formed energy into gasses and gasses into suns and planets and moons; They sprinkled the universe with whirling globes and so all was given shape by the hands of the Goddess and God.

     Light arose and the sky was illuminated by a billion suns.  And the Goddess and God, satisfied by their works, rejoiced and loved, and were one.

     From their union sprang the seeds of all life, and of the human race, so that we might achieve incarnation upon the Earth.

     The Goddess chose the Moon as Her symbol, and the God the Sun as His symbol, to remind the inhabitants of Earth of their fashioners.

     All are born, live, die and are reborn beneath the Sun and Moon; all things come to pass thereunder, and all occurs with the blessings of The One, as has been the way of existence before time was.




	SONG OF THE GODDESS

     I am the Great Mother, worshipped by all creation and existent prior to their consciousness.  I am the primal female force, boundless and eternal.

     I am the chaste Goddess of the Moon, the Lady of all magick.  The winds and moving leaves sing my name.  I wear the crescent Moon upon my brow and my feet rest among the starry heavens.  I am mysteries yet unsolved, a path newly set upon.  I am a field untouched by the plow.  Rejoice in me and know the fullness of youth.

     I am the blessed Mother, the gracious Lady of the harvest.  I am clothed with the deep, cool wonder of the Earth and the gold of the fields heavy with grain.  By me the tides of the Earth are ruled; all things come to fruition according to my reason.  I am refuge and healing.  I am the life-giving Mother, wondrously fertile.

     Worship me as the Crone, tender of the unbroken cycle of death and rebirth.  I am the wheel, the shadow of the Moon.  I rule the tides of women and men and give release and renewal to weary souls.  Though the darkness of death is my domain, the joy of birth is my gift.

     I am the Goddess of the Moon, the Earth, the Seas.  My names and strengths are manifold.  I pour forth magick and power, peace and wisdom.  I am the eternal Maiden, Mother of all, and Crone of darkness, and I send you blessings of limitless love.



	CALL OF THE GOD

     I am the radiant King of the Heavens, flooding the Earth with warmth and encouraging the hidden seed of creation to burst forth into manifestation.  I lift my shining spear to light the lives of all beings and daily pour forth my gold upon the Earth, putting to flight the powers of darkness.

     I am the master of the beasts wild and free.  I run with the swift stag and soar as a sacred falcon against the shimmering sky.  The ancient woods and wild places emanate my powers, and the birds of the air sing of my sanctity.

     I am also the last harvest, offering up grain and fruits beneath the sickle of time so that all may be nourished.  For without planting there can be no harvest; without winter, no spring.

     Worship me as the thousand-named Sun of creation, the spirit of the horned stag in the wild, the endless harvest.  See in the yearly cycle of festivals my birth, death and rebirth - and know that such is the destiny of all creation.

     I am the spark of life, the radiant Sun, the giver of peace and rest, and I send my rays of blessings to warm the hearts and strengthen the minds of all.



	THE CIRCLE OF STONES

     The Circle of stones is used during indoor rituals, for energy raising, meditation and so on.

     First cleanse the area with the ritual broom.

     For this circle you will need four large, flat stones.  If you have none, candles can be used to mark the four cardinal points of the circle.  White or purple candles can be used, as can colors related to each direction - green for the North, yellow for East, red for South and blue for West.

     Place the first stone (or candle) to the North, to represent the Spirit of the North Stone. In ritual when you invoke the Spirits of the Stones you're actually invoking all that resides in that particular direction, including the elemental energies.

     After setting the North Stone (or candle), place the East, South and West Stones.  They should mark out a rough square, nearly encompassing the working area.  This square represents the physical plane on which we exist - the Earth.

     Now take a long purple or white cord and lay it out in a circle, using the four stones or candles to guide you.  It takes a bit of practice to smoothly do this.  The cord should be placed so that the stones remain inside the circle.  Now you have a square and a circle, the circle representing the spiritual reality.  As such, this is a squared circle; the place of interpenetration of the physical and spiritual realms.

     The size of the circle can be anything from 5 to 20 feet depending on the room and your desires.
     Next, set up the altar.  The following tools are recommended:

     * A Goddess symbol (candle, holed stone, statue)
     * A God symbol (candle, horn, acorn, statue)
     * Athame 
     * Wand
     * Censer
     * Pentacle
     * A bowl of Water (spring, rain or tap)
     * A bowl of Sea Salt (it can also be placed on the pentacle)
     * Incense
     * Flowers and greens
     * One red candle in holder (if not using point candles)
     * Any other tools or materials required for the ritual, spell or        magickal working

     Set up the altar according to the plan shown here or according to your own design.  Also be sure to have plenty of matches, as well as a small heat-proof container in which to place them when used.  A charcoal block is also necessary to burn the incense.


	Goddess 										  God
	Symbol or										Symbol or
      Candle                                                 Candle  

	Censer


	Bowl of				   Red					Bowl of
	 Water				  Candle					  Salt


	Pentacle

	  Cup										Incense


	Cauldron,
	or Spell
	Wand					 Materials				  Knife


	Bell											 Boline

	Suggested Altar Layout


     Light the candles.  Set the incense smoking.  Lift the athame and touch its blade to the water, saying:

     I consecrate and cleanse this water
     that it may be purified and fit to
     dwell within the sacred Circle of Stones.
     In the name of the Mother Goddess and Father          God,
     I consecrate this water.

     As you do this, visualize your athame blasting away all negativity from the water.
     The salt is next touched with the point of the athame while saying:

     I bless this salt that it may be fit
     to dwell within the sacred Circle of Stones.
     In the name of the Mother Goddess and Father          God,
     I bless this salt.

     Now stand facing North, at the edge of the cord-marked circle.  Hold your athame point outward at waist level.  Walk slowly around the circle's perimeter clockwise, your feet just inside the cord, charging it with your words and energy.  Create the circle - through your visualization - with the power flowing out from your athame's blade.  As you walk, stretch the energy out until it forms a complete sphere around the working area, half above the ground, half below.  As you do this say:

     Here is the boundary of the Circle of Stones.
     Naught but love shall enter in,
     Naught but love shall emerge from within.
     Charge this by Your powers, Old Ones!

     When you have arrived back at the North, place the athame on the altar.  Take up the salt and sprinkle it around the circle, beginning and ending in the North, and moving clockwise.  Next, carry the smoking censer from the altar, and finally sprinkle water around the circle.  Do more than carrying and walking; sense the substances purifying the circle.  The Circle of Stones is now sealed.

     Hold aloft the wand at the North, at the edge of the circle, and say:

     O Spirit of the North Stone,
     Ancient One of the Earth,
     I call You to attend this circle.
     Charge this by Your powers, Old Ones!

     As you say this, visualize a greenish mist rising and writhing in the Northern quarter, over the stone.  This is the elemental energy of the Earth. When the Spirit is present, lower the wand, move to the East, raise it again and say:

     O Spirit of the East Stone,
     Ancient One of Air,
     I call You to attend this circle.
     Charge this by Your powers, Old Ones!

     Visualize the yellowish mist of Air energy.  Lower the wand, move to the South and repeat the following with your upraised wand, visualizing a crimson Fire mist:

     O Spirit of the South Stone,
     Ancient One of Fire,
     I call You to attend this circle.
     Charge this by Your powers, Old Ones!

     Finally, to the West, say with the wand held aloft:

     O Spirit of the West Stone,
     Ancient One of Water,
     I call You to attend this circle.
     Charge this by Your powers, Old Ones!

     Visualize the bluish mist, the essence of Water.
     The circle breaths and lives around you.  The Spirits of the Stones are present.  Feel the energies.  Visualize the circle glowing and growing in power.  Stand still, sensing for a moment.

     The Circle of Stones is complete.  The Goddess and God may be called, and magick wrought.



	CUTTING A DOORWAY

     At times you may have to leave the circle.  This is fine, of course, but as previously mentioned, passing through the circle dissipates it.  To prevent this from occurring it's traditional to cut a doorway.

     To do this, face Northeast.  Hold your athame point downward near the ground.  See and sense the circle before you.  Pierce its wall of energy with the athame and trace an archway, tall enough to walk through, moving counter-clockwise along the circle for about three feet.  Move the point of the athame up at the arch's center and down the other side until it is near the ground.

     As you're doing this, visualize that area of the circle's energy being sucked back into the athame.  This creates a void, allowing passage in and out of the circle.  Pull the athame out of the circle's wall.  You're free to walk outside.

     Once back inside, close the door by placing the athame at the lower North-Eastern point of the archway.  With your athame trace the circle's perimeter clockwise, as if redrawing that portion of the Circle of Stones, again visualizing blue or purple energy flaring out from the blade and converging with the rest of the circle.  It is done.



	RELEASING THE CIRCLE

     Once the rite is ended, face North, hold aloft the wand and say:

     Farewell, Spirit of the North Stone.
     I give thanks for your presence here.
     Go in power.

     Repeat this same formula to the East, South and West, substituting the proper direction in the words.  Then return to the North and hold the wand aloft for a few moments.

     Lay the wand on the altar.  Take up the athame.  Standing in the North, pierce the circle's wall with the blade at waist level.  Move clockwise around the circle, visualizing it's power being sucked back into the athame.  Literally pull it back into the blade and handle.  Sense the circle dissolving, shrinking; the outside world slowly regaining its dominance in the area.

     When you arrive at the North again, the circle is no more.




	VISUALIZATIONS FOR THE CIRCLE OF STONES

     If you wish, you can back up the circle casting with the following visualizations as you form the circle itself:
     Prepare as usual.  Approach the North and set the North Stone (or the candle) on the ground.  Then, visualize a stone slab standing upright two feet to the left of and behind the North Stone.  Visualize this as being bluish-grey, two feet wide, two feet thick and six feet tall.  This stone represents the Goddess.

     When the stone is really there - in your visualization - create another stone of the same size and color two feet to the right of and behind the North Stone.  This represents the God.

     Now visualize a capstone resting on top of the two upright stones.  It is about two feet by two feet by six feet.  This represents The One before the Goddess and God, the source of all power and magick.  The Northern Trilithon is now complete.

     The stones form an archway, a symbol of the gateway to the realm of the element of Earth.

     Firmly visualize this, then gaze through the arch formed by the stones.  See the greenish haze of the Earth energy.

     Repeat the entire procedure to the East, South and West.  Visualize the appropriate elemental color within each trilithon.

     Now purify salt and water, cast the circle as usual, and carry around the salt, censer, candle and water.

     As you approach each quarter to call its Spirit of the Stone, see the trilithon firmly in your mind.  Visualize it in all its Pagan splendor.  See the elemental hazes within them, boiling and writhing in unmanifestedness.  Stretch out with your feelings; sense the arrival of the spirit of each stone, then go on to the next.

     With practice this comes easily, but such visualizations are never necessary.



THE BLESSING CHANT

The Blessing Chant can be said at the beginning of any type of ritual as a general invocation.  Separate invocations of the Goddess and God may follow.

     May the powers of The One,
     the source of all creation;
     all-pervasive, omnipotent, eternal;
     may the Goddess,
     the Lady of the Moon;
     and the God,
     Horned Hunter of the Sun;
     may the powers of the Spirits of the Stones,
     rulers of the elemental realms;
     may the powers of the stars above and the Earth below,
     bless this place, and this time, and I who am         with you.

THE SIMPLE FEAST

     Hold up a Chalice of wine (or some other liquid) between your hands to the sky, and say:

     Gracious Goddess of Abundance,
     Bless this wine and infuse it with your              love.
     In your names, Mother Goddess and Father God,
     I bless this wine (or brew, juice, etc.).

     Hold up a plate of cakes (bread, biscuits) with both hands to the sky and say:

     Powerful God of the Harvest,
     Bless these cakes and infuse them with your           love.
     In your names, Mother Goddess and Father God,
     I bless these cakes (or this bread).



CONSECRATION OF TOOLS

     Light the candles.  Set the incense smoking.  Cast the Circle of Stones.  Place the tool on the pentacle, or a plate of salt.  Touch it with the point of your athame (or your projective hand) and say:

     I consecrate you, O Athame of steel (or wand of wood, etc.) to cleanse and purify you to serve me within the Circle of Stones.  In the names of the Mother Goddess and Father God, you are consecrated.

     Send projective energy into the tool, cleansing it of all negativity and past associations.  Now pick it up and sprinkle with salt, pass it through the incense smoke, through the candle flame and sprinkle with water, calling upon the Spirits of the Stones to consecrate it.

     Then hold the tool to the sky, saying:

     I charge you by the Old Ones: By the omnipotent Goddess and God: By the virtues of the Sun, Moon and Stars: By the powers of the Earth, Air, Fire and Water, that I shall obtain all that I desire through you.  Charge this by your power, Old Ones!

     The tool should immediately be put to use to strengthen and bind the consecration.  For example, the athame can be used to consecrate another tool; a wand to invoke the Goddess; the pentacle to act as a resting place for a tool during its consecration.




THE FULL MOON RITE

     Perform this at night, in the view of the Moon if possible.  It is appropriate for crescents, white flowers, silver and other lunar symbols to be present on the altar for this ritual.  The quartz crystal sphere can be placed on the altar as well.  Or, if you prefer, use the cauldron (or a small white or silver bowl) filled with water.  Place a piece of silver into the water.

     Arrange the altar, light the candles and censer, and cast the Circle of Stones.

     Stand before the altar and invoke the Goddess and God, with the Blessing Chant and/or any other invocations (see Prayers, Chants and Invocations in this Book of Shadows).

     Now gaze at the Moon, if possible.  Feel its energies sinking into your body.  Feel its cool Goddess energy wash you with power and love.
     Now say these or similar words:

     Wondrous Lady of the Moon
     You who greets the dusk with silvered kisses;
     Mistress of the night and of all magicks,
     who rides the clouds in blackened skies
     and spills light upon the cold Earth;
     O Lunar Goddess,
     Crescented-One,
     Shadow maker and shadow breaker;
     Revealer of mysteries past and present;
     Puller of seas and ruler of women;
     All-wise Lunar Mother,
     I greet your celestial jewel
     at the waxing of its powers
     With a rite in Your honor.
     I pray by the Moon,
     I pray by the Moon,
     I pray by the Moon.

     Continue chanting "I pray by the Moon"  for as long as you will.  Visualize the Goddess if you so desire, perhaps as a tall, robust woman wearing silver jewelry and white, rippling, draped clothing.  A crescent Moon may rest upon Her brow, or She may toss a glowing silvery white orb in Her hands.  She treads the starfield of eternal night in an eternal round with Her lover, the Sun God, spreading moonrays wherever She goes.  Her eyes laugh, Her skin is white and translucent. She glows.

     Now is the time for magick of all types, for the full of the Moon marks the height of its powers, and all positive spells cast then are powerful.

     Full Moons are also excellent times for meditation, mirror magick and psychic workings, for such are often more successful within the circle.  Crystal-scrying is particularly recommended; flood the crystal with moonlight prior to the ritual.  If you have no crystal sphere, use the cauldron filled with water and the piece of silver.  Gaze at the water (or at the Moon glinting on the silver) to awaken your psychic awareness.

     Lunar liquids such as lemonade, milk or white wine can be consumed during the simple feast that follows.  Crescent cakes are traditional as well.
     Thank the Goddess and God and release the circle.  It is done.

YULE (circa December 21) 

     The altar is adorned with evergreens such as pine, rosemary, bay, juniper and cedar, and the same can be laid to mark the Circle of Stones.  Dried leaves can also be placed on the altar. 

     The cauldron, resting on the altar on a heat-proof surface (or placed before it if too large), should be filled with ignitable spirit (alcohol), or a red candle can be placed within it.  At outdoor rites, lay a fire within the cauldron to be lit during ritual. 

     Arrange the altar, light the candles and incense, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 
     Stand before the cauldron and gaze within it. Say these or similar words: 
 
     I sorrow not, 
        though the world is wrapped in sleep. 
     I sorrow not, 
        though the icy winds blast. 
     I sorrow not, 
        though the snow falls hard and deep. 
     I sorrow not, 
        this too shall soon be past. 
 
     Ignite the cauldron (or candle), using long matches or a taper.  As the flame(s) leap up say: 
 
     I light this fire in Your honor, 
        Mother Goddess 
     You have created life from death; 
        warmth from cold; 
        The Sun lives once again; 
        the time of light is waxing. 
     Welcome, 
        ever-returning God of the Sun! 
     Hail Mother of All! 
 
     Circle the altar and cauldron slowly, clockwise, watching the flames.  Say the following chant for some time: 
 
     The wheel turns; the power burns. 
 
     Meditate upon the Sun, on the hidden energies lying dormant in winter, not only in the Earth but within ourselves.  Think of birth not as the start of life but as its continuance.  Welcome the return of the God. 

     After a time cease and stand once again before the altar and flaming caldron.  Say: 
 
     Great God of the Sun, 
        I welcome Your return. 
     May You shine brightly upon the Goddess; 
        may You shine brightly upon the Earth, 
        scattering seeds and fertilizing the land. 
     All blessings upon You, 
        reborn One of the Sun! 
 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released.  
YULE LORE 
 
     One traditional Yuletide practice is the creation of a Yule tree.  This can be a living, potted tree which can later be planter in the ground, or a cut one.  The choice is yours. 

     Appropriate Pagan decorations are fun to make, from strings of dried rosebuds and cinnamon sticks (or popcorn and cranberries) for garlands, to bags of fragrant spices which are hung from boughs.  Quartz crystals can be wrapped with shiny wire and suspended from sturdy branches to resemble icicles.  Apples, oranges and lemons hanging from boughs are strikingly beautiful, natural decorations, and were customary in ancient times. 

     Many enjoy the custom of lighting the Yule log.  This is a graphic representation of the rebirth of the God within the sacred fire of the Mother Goddess.  If you choose to burn one, select a proper log (traditionally of oak or pine).  Carve or chalk a figure of the Sun (such as a rayed disc) or the God (a horned circle or a figure of a man) upon it, with the Boline, and set it alight in the fireplace at dusk on Yule.  As the log burns, visualize the Sun shining within it and think of the coming warmer days. 

     As to food, nuts, fruits such as apples and pears, cakes of caraways soaked in cider, and (for non-vegetarians) pork are traditional fare.  Wassail, lambswool, hibiscus or ginger tea and fine drinks for the Simple Feast or Yule Meals. 
 
 
 

IMBOLC (February 2) 

     A symbol of the season, such as a representation of a snow flake, a white flower, or perhaps some snow in a crystal container can be placed on the altar.  An orange candle anointed with musk, cinnamon, frankincense or rosemary oil, unlit, should also be there.  Snow can be melted and used for the water during the circle casting. 

     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 
     Say such words as the following: 
 
     This is the time of the feast of torches, 
        when every lamp blazes and shines 
        to welcome the rebirth of the God. 
     I celebrate the Goddess, 
        I celebrate the God; 
        all Earth celebrates 
        Beneath its mantle of sleep. 
 
     Light the orange taper from the red candle on the altar (or at the Southern point of the circle).  Slowly walk the circle clockwise, bearing the candle before you.  Say these or similar words: 
 
     All the land is wrapped in winter. 
     The air is chilled and frost envelops the Earth. 
     But Lord of the Sun, 
        Horned One of animals and wild places, 
        unseen you have been reborn of the gracious Mother Goddess, 
     Lady of all fertility. 
     Hail Great God! 
     Hail and welcome! 
 
     Stop before the altar, holding aloft the candle.  Gaze at its flame.  Visualize your life blossoming with creativity, with renewed energy and strength. 

     If you need to look into the future or past, now is an ideal time. 
     Works of magic, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 IMBOLC LORE 
 
     It is traditional upon Imbolc, at sunset or just after ritual, to light every lamp in the house - if only for a few moments.  Or, light candles in each room in honor of the Sun's rebirth.  Alternately, light a kerosene lamp with a red chimney and place this in a prominent part of the home or in a window. 

     If snow lies on the ground outside, walk in it for a moment, recalling the warmth of summer.  With your projective hand, trace an image of the Sun on the snow. 


     Foods appropriate to eat on this day include those from the dairy, since Imbolc marks the festival of calving.  Sour cream dishes are fine.  Spicy and full-bodied foods in honor of the Sun are equally attuned.  Curries and all dishes made with peppers, onions, leeks, shallots, garlic or chives are appropriate.  Spiced wines and dishes containing raisins - all foods symbolic of the Sun - are also traditional. 
OSTARA (circa March 21) 
 
     Flowers should be laid on the altar, placed around the circle and strewn on the ground.  The cauldron can be filled with spring water and flowers, and buds and blossoms may be worn as well.  A small potted plant should be placed on the altar. 

     Arrange the altar, light the candles and incense, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God in whatever words please you. 
     Stand before the altar and gaze upon the plant as you say: 
 
     O Great Goddess, 
        you have freed yourself from the icy prison of winter. 
     Now is the greening, 
        when the fragrance of flowers drifts on the breeze. 
     This is the  beginning. 
     Life renews itself by Your magick, 
        the Earth Goddess. 
     The God stretches and rises, 
       eager in His youth, 
       and bursting with the promise of summer. 
 
     Touch the plant.  Connect with its energies and, through it, all nature.  Travel inside its leaves and stems through your visualization - from the center of your consciousness out through your arm and fingers and into the plant itself.  Explore its inner nature; sense the miraculous processes of life at work within it. 

     After a time, still touching the plant, say: 
 
     I walk the Earth in friendship, 
        not in dominance. 
     Mother Goddess and Father God, 
        instill within me through this plant a warmth for all living things. 
     Teach me to revere the Earth and all its treasures. 
     May I never forget. 
 
     Meditate upon the changing of the seasons.  Feel the rousing of energies around you in the Earth. 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
 

EOSTRA LORE 
 
     A traditional Vernal Equinox pastime: go to a field and randomly collect wildflowers [Thank the flowers for their sacrifice before picking them, using a collection formula such as can be found in "An Herbal Grimoire" elsewhere in this Book of Shadows].  Or buy some from a florist, taking one or two of those that appeal to you.  Then bring them home and divine their magickal meanings by the use of books, your own intuition, a pendulum or by other means.  The flowers you've chosen reveal your inner thoughts and emotions. 

     It is important at this time of renewed life to plan a walk (or a ride) through gardens, a park, woodlands, forest and other green places.  This is not simply exercise, and you should be on no other mission.  It isn't even just an appreciation of nature.  Make your walk celebratory, a ritual for nature itself. 

     Other traditional activities include planting seeds, working on magickal gardens and practicing all forms of herb work - magickal, medicinal, cosmetic, culinary and artistic. 

     Foods in tune with this day (linking your meals with the seasons is a fine way of attuning with nature) include those made of seeds, such as sunflower, pumpkin and sesame seeds, as well as pine nuts.  Sprouts are equally appropriate, as are leafy, green vegetables.  Flower dishes such as stuffed nasturtiums or carnation cupcakes also find their place here. [Find a book of flower cooking or simply make spice cupcakes.  Ice with pink frosting and place a fresh carnation petal on each cupcake.  Stuff nasturtium blossoms with a mixture made with cream cheese, chopped nuts, chives and watercress.] 
 
 
 
BELTANE (April 30) 
 
     If possible, celebrate Beltane in a forest or near a living tree.  If this is impossible, bring a small tree within the circle, preferably potted; it can be of any type. 

     Create a small token or charm in honor of the wedding of the Goddess and God to hang upon the tree.  You can make several if you desire.  These tokens can be bags filled with fragrant flowers, strings of beads, carvings, flower garlands - whatever your talents and imagination can conjure. 

     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant 
     Invoke the Goddess and God. 
     Stand before the altar and say, with wand upraised: 
 
     O Mother Goddess, 
        Queen of the night and of the Earth; 
     O Father God, 
        King of the day and of the forest, 
        I celebrate Your union as nature rejoices in a riotous blaze of color and life. 
     Accept my gift, 
        Mother Goddess and Father God, 
        in honor of Your union. 
 
     Place the token(s) on the tree. 
 
     From Your mating shall spring forth life anew; 
        a profusion of living creatures shall cover the lands, 
        and the winds will blow pure and sweet. 
     O Ancient Ones, 
        I celebrate with You! 
 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
BELTANE LORE 
 
     Weaving and plaiting are traditional arts at this time of year, for the joining together of two substances to form a third is in the spirit of Beltane. 

     Foods traditionally come from the dairy, and dishes such as marigold custard (see recipes - food) and vanilla ice cream are fine.  Oatmeal cakes are also appropriate. 
 
 
 
MIDSUMMER (circa June 21) 
 
     Before the rite, make up a small cloth pouch filled with herbs such as lavender, chamomile, St. John's Wort, vervain, or any of the Midsummer herbs listed in "An Herbal Grimoire."  Mentally pour all your troubles, problems, pains, sorrows and illnesses, if any, into this petition as you construct it.  Tie it shut with a red string.  Place this on the altar for use during the rite.  The cauldron should also be there or nearby.  Even if you use candles to mark the quarters, the red candle in a holder should also be on the altar.  For outdoor rituals, light a fire - however small - and drop the pouch into this. 

     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 
     Stand before the altar and say, with wand upraised: 
 
     I celebrate the noon of summer with mystic rites. 
     O great Goddess and God, 
        all nature vibrates with Your energies and the Earth is bathed with warmth and life. 
     Now is the time of forgetting past cares and banes; 
        O fiery Sun, 
        burn away the unuseful, 
        the hurtful, 
        the bane, 
        in Your omnipotent power. 
     Purify me! 
     Purify me! 
     Purify me! 
 

     Lay the wand on the altar.  Take up the herbal petition and light it in the red candle on the altar (or, if outdoors, the ritual fire). 
When it is burning drop it into the cauldron (or some other heat-proof container) and say: 
 
 
     I banish you by the powers of the Goddess and         God! 
     I banish you by the powers of the Sun, 
        Moon and Stars! 
     I banish you by the powers of the Earth, 
        Air, 
        Fire and Water! 
 
     Pause, seeing the hurts and pains burning into nothingness.  Then say: 
 
     O Gracious Goddess, 
        O Gracious God, 
        on this night of Midsummer magick I pray           that You charge my life with wonder and            joy. 

     Help me in attuning with the energies adrift          on the  enchanted night air. 
     I give thanks. 
 
     Reflect upon the purification you have undergone.  Feel the powers of nature flowing through you, washing you clean with divine energy. 

     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
 
MIDSUMMER LORE 
 
     Midsummer is practically the classic time to perform magicks of all kinds.  Healings, love magick and protections are especially suitable.  Herbs can be dried over the ritual fire if you're celebrating outdoors.  Leap the fire for purification and renewed energy. 

     Fresh fruits are standard fare for Midsummer. 
 
 
 

LUGHNASADH (August 1) 
 
     Place upon the altar sheaves of wheat, barley or oats, fruit and breads, perhaps a loaf fashioned in the figure of the Sun or a man to represent the God.  Corn dollies, symbolic of the Goddess, can be present there as well. 
     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 
     Stand before the altar, holding aloft the sheaves of grain, saying these or similar words: 
 
     Now is the time of the First Harvest, 
        when the bounties of nature give of themselves so that we may survive. 
     O God of the ripening fields, 
        Lord of the Grain, 
        grant me the understanding of sacrifice as You prepare to deliver Yourself under the sickle of the Goddess and journey to the           lands of eternal summer. 
     O Goddess of the Dark Moon, 
        teach me the secrets of rebirth as the Sun loses its strength and the nights grow cold. 
 
     Rub the heads of the wheat with your fingers so that the grains fall onto the altar.  Lift a piece of fruit and bite it, savoring its flavour, and say: 
 
     I partake of the first harvest, 
        mixing its energies with mine that I may continue my quest for the starry wisdom of perfection. 
     O Lady of the Moon and Lord of the Sun, 
        gracious ones before Whom the stars halt their courses, 
        I offer my thanks for the continuing fertility of the Earth. 
     May the nodding grain loose its seeds to be buried in the Mother's breast, 
        ensuring rebirth in the warmth of the coming Spring. 
 
     Consume the rest of the fruit. 
 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
 

LUGHNASADH LORE 
 
     It is appropriate to plant the seeds from the fruit consumed in ritual.  If they sprout, grow the plant with love and as a symbol of your connection with the Goddess and God. 

     Wheat weaving (the making of corn dollies, etc.) is an appropriate activity for Lughnasadh.  Visits to fields, orchards, lakes and wells are also traditional. 

     The foods of Lughnasadh include bread, blackberries and all berries, acorns (leached of their poisons first), crab apples, all grains and locally ripe produce.  A cake is sometimes baked, and cider is used in place of wine. 

     If you do make a figure of the God from bread, it can be used for the Simple Feast. 
 
MABON (circa September 21) 
 
     Decorate the altar with acorns, oak sprigs, pine and cypress cones, ears of corn, wheat stalks and other fruits and nuts.  Also place there a small rustic basket filled with dried leaves of various colors and kinds. 

     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 
     Stand before the altar, holding aloft the basket of leaves, and slowly scatter them so that they cascade to the ground within the circle.  Say such words as these: 
 
     Leaves fall, 
        the days grow cold. 
     The Goddess pulls Her mantle of the Earth around Her as You, 
        O Great Sun God, 
        sail toward the West to the lands of 
        Eternal Enchantment., 
        wrapped in the coolness of night. 
     Fruits ripen, 
        seeds drop, 
        the hours of day and night are balanced. 
     Chill winds blow in from the North wailing laments. 
     In this seeming extinction of nature's power, 
        O Blessed Goddess, 
        I know that life continues. 
     For spring is impossible without the second harvest, 
        as surely as life is impossible without death. 
     Blessings upon You, 
        O Fallen God, 
        as You journey into the lands of winter 
        and into the Goddess' loving arms. 
 

     Place the basket down and say: 
  
     O Gracious Goddess of all fertility, 
        I have sown and reaped the fruits of my actions,good and bane. 
     Grant me the courage to plant seeds of joy and love in the coming year, 
        banishing misery and hate. 
     Teach me the secrets of wise existence upon this planet, 
        O Luminous One of the Night! 
 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
MABON LORE 
 
     A traditional practice is to walk wild places and forests, gathering seed pods and dried plants. Some of these can be used to decorate the home; others saved for future herbal magick. 

     The foods of Mabon consist of the second harvest's gleanings, so grains, fruit and vegetables predominate, especially corn.  Corn bread is traditional fare, as are beans and baked squash. 
 
 
 

Samhain (October 31) 
 
     Place upon the altar apples, pomegranates, pumpkins, squashes and other late autumn fruits.  Autumn flowers such as marigolds and chrysanthemums are fine too.  Write on a piece of paper an aspect of your life which you may wish to be free of; anger, a baneful habit, misplaced feelings, disease.  The cauldron or some similar tool must be present before the altar as well, on a trivet or some other heat-proof surface (if the legs aren't long enough).  A small, flat dish marked with an eight-spoked wheel symbol should also be there.  [This is just what it sounds like. On a flat plate or dish, paint a large circle.  Put a dot in the center of this circle and paint eight spokes radiating out from the dot to the larger circle.  Thus, you have a wheel symbol - a symbol of the Sabbats, a symbol of timelessness.] 

     Prior to ritual, sit quietly and think of friends and loved ones who have passed away.  Do not despair.  Know that they have gone on to greater things.  Keep firmly in mind that the physical isn't the absolute reality, and souls never die. 

     Arrange the altar, light the candles and censer, and cast the Circle of Stones. 
     Recite the Blessing Chant. 
     Invoke the Goddess and God. 

     Lift one of the pomegranates and, with your freshly-washed Boline, pierce the skin of the fruit.  Remove several seeds and place them on the wheel-marked dish. 
     Raise your wand, face the altar and say: 
 
     On this night of Samhain I mark Your passing, 
        O Sun King, 
        through the sunset into the Land of the            Young. 
     I mark also the passing of all who have gone          before, 
        and all who will go after. 
     O Gracious Goddess, 
        Eternal Mother, 
        You who gives birth to the fallen, 
        teach me to know that in the time of the           greatest darkness there is the greatest            light. 
 
     Taste the pomegranate seeds; burst them with your teeth and savour their sharp, bittersweet flavour.  Look down as the eight-spoked symbol on the plate; the Wheel of the Year, the Cycle of the Seasons, the End and Beginning of all Creation. 

     Light a fire within the cauldron (a candle is fine).  Sit before it, holding the piece of paper, gazing at its flames.  Say: 
 
     Wise One of the Waning Moon, 
        Goddess of the Starry Night, 
        I create this fire within Your cauldron to         transform that which is plaguing me. 
     May the energies be reversed: 
        From the darkness, light! 
        From bane, good! 
        From death, birth! 
 

     Light the paper in the cauldron's flames and drop it inside.  As it burns, know that your ill diminishes, lessens and finally leaves you as it is consumed within the universal fires.  [The cauldron, seen as the Goddess.] 
     If you wish, you may attempt scrying or some other form of divination, for this is a perfect time to look into the past or future.  Try to recall past lives too, if you will.  But leave the dead in peace.  Honor them with your memories but do not call them to you.  [Many Pagans do attempt to communicate with their deceased ancestors and friends at this time, but it seems to me that if we accept the doctrine of reincarnation, this is a rather strange practice.  Perhaps the personalities that we knew still exist, but if the soul is currently incarnate in another body, communication would be difficult, to say the least.  Thus, it seems best to remember them with peace and love - but do not call them up.]  Release any pain and sense of loss you may feel into the cauldron's flames. 
     Works of magick, if necessary, may follow. 
     Celebrate the Simple Feast. 
     The circle is released. 
 
 
 
SAMHAIN LORE 
 
     It is traditional on Samhain night to leave a plate of food outside the home for the souls of the dead.  A candle placed in the window guides them to the Lands of Eternal Summer, and burying apples in the hard-packed earth "feeds" the passed ones on their journey. 

     For food, beets, turnips, apples, corn, nuts, gingerbread, cider, mulled wines and pumpkin dishes are appropriate, as are meat dishes (once again, if you're not vegetarian.  If so, tofu seems ritually correct). 
 
 
 

A RITUAL OF GESTURES 
 
     Stand in the ritual area.  Still your thoughts.  Breathe deeply for half a minute or so until composed and calm.  Turn your mind to our Deities. 

     Face North.  Lift both hands to waist height, palms down.  Press your fingers together, creating two solid, flat planes.  Sense solidity, foundation, fertility.  Invoke the powers of the Earth through the gesture. 

     Moments Later, turn toward the East.  Raise your hands a foot higher, your palms facing away from you (no longer parallel with the ground), and elbows slightly bent.  Spread your fingers and hold this position, sensing movement and communication.  Invoke the forces of Air through the gesture. 

     Face South.  Lift your hands fully above your head.  Keeping the elbows straight, grasp your fingers into tight fists.  Feel force, power, creation and destruction.  Invoke the forces of Fire through the gesture. 

     Turn to the West.  Lower your hands a foot or so.  Bend the elbows, turn your palms upward and cup them, pressing the thumbs against the forefingers.  Sense fluidity, the ocean, liquidity.  Invoke the forces of Water through the gesture. 

     Face North again.  Throw your head back and raise both hands to the sky, palms up, fingers spread.  Drink in the essence of The One, the unknowable, unapproachable ultimate source of all. Sense the mysteries within the universe. 

     Lower your projective hand (your writing hand) but keep your receptive hand high.  Pressing the third, forth and fifth fingers against the palm, lift the forefinger and thumb to create a rough crescent shape.  Sense the reality of the Goddess.  Sense Her love, Her fertility, Her compassion.  Sense the powers of the Moon in the gesture; the force of the eternal seas - the presence of the Goddess. 
     Lower your receptive hand; lift your projective hand.  Bend down the middle and forth fingers toward the palm, and trap them with the thumb.  Lift the forefinger and little finger up to the sky, creating a horned image.  Sense the reality of the God.  Sense the power of the Sun in the gesture; the untamed energies of the woodlands - the presence of the God. 

     Lower your projective hand.  Lay down flat.  Spread your legs and arms until you've created the pattern of a pentagram.  Sense the powers of the elements running through you; merging and coalescing into your being.  Sense them as emanations from The One, the Goddess and God. 

     Meditate.  Commune.  Communicate. 
     When finished, simply stand up.  Your rite of gestures is over. 
 
 
 

THE LAW OF THE POWER 
 
     1. The Power shall not be used to bring harm, to injure or control others.  But if the need rises, the Power shall be used to protect your life or the life of others. 
     2. The Power is used only as need dictates. 
     3. The Power can be used for your own gain, as long as by doing so you harm none. 
     4. It is unwise to accept money for the use of the Power, for it quickly controls its taker.  Be not as those of other religions. 
     5. Use not the Power for prideful gain, for such cheapens the mysteries of the Craft and magick. 
     6. Ever remember that the Power is a sacred gift of the Goddess and God, and should never be misused or abused. 
     7. And this is the Law of the Power. 
 
 
 
INVOCATION OF THE ELEMENTS 
 
Air, Fire, Water, Earth, 
Elements of Astral birth, 
I call you now; attend to me! 
 
In the circle, rightly cast, 
Safe from psychic curse or blast, 
I call you now, attend to me! 
 
From cave and desert, sea and hill, 
By blade and wand, cup and pentacle, 
I call you now; attend to me! 
This is my will, so mote it be! 
 
[This invocation may be chanted while moving or dancing around the altar to raise elemental energy for magickal workings.] 
 
 
 
         PRAYERS, CHANTS AND INVOCATIONS 
                    OF AND TO 
               THE GODDESS AND GOD 
 
     These prayers can be used to invoke the Goddess and God during ritual, just after the circle casting.  Of course, any which you compose or are inspired to say and be used as well. 
     A few chants are also included to raise energy or to commune with the deities. 
     Some of these invocations rhyme, and some do not.  But recall the power of rhyme - it link our conscious mind to the unconscious or psychic mind, thereby producing ritual consciousness. 
     Some of these are related to specific deities but, as Dion Fortune wrote: "All the gods are one god; and all the goddesses are one goddess, and there is only one initiator." 
 
 
 

INVOCATION TO THE GODDESS 
 
Crescent One of the starry skies, Flowered One of the fertile plan, 
Flowing One of the ocean's sighs, 
Blessed One of the gentle rain; 
Hear my chant 'midst the standing stones, 
Open me to your mystic light; 
Waken me to your silver tones, 
Be with me in my sacred rite! 
 
 
 
INVOCATION TO PAN 
 
O Great God Pan, 
Beast and man, 
Shepherd of goats and Lord of the Land, 
I call you to attend my rites 
On this most magickal of nights. 
God of the wine, 
God of the vine, 
God of the fields and God of the kine, 
Attend my circle with your love 
And send Your blessings from above. 
Help me to heal; 
Help me to feel; 
Help me to bring forth love and weal. 
Pan of the forests, Pan of the glade, 
Be with me as my magick is made! 
 
 
 
ISIS INVOCATION 
 
Isis of the Moon, 
You who are all that ever was, 
All that is, 
And all that shall be: 
Come, veiled Queen of Night! 
Come as the scent of the sacred lotus 
Charging my circle 
With love and magick. 
Do descend upon my circle, 
I pray, 
O Blessed Isis! 
 
 
 
PRAYER TO THE HORNED GOD 
 
Horned One of the wilderness, 
Winged One of the shining skies, 
Rayed One of the spen'drous Sun, 
Fallen One of the Samhain cries- 
I call amidst the standing stones 
Praying that You, O Ancient One, 
Will deign to bless my mystic rites- 
O fiery Lord of the Blazing Sun! 

NEW MOON CHANT TO DIANA 
 
Waxing, waxing, growing, growing- 
Diana's power is flowing, flowing. 
                            (repeat) 
 
 
 
CALL TO THE GOD 
 
Ancient God of the forest deeps, 
Master of beast and Sun; 
Here where the world is hushed and sleeps 
Now that the day is done. 
I call You in the ancient way 
Here in my circle round, 
Asking that You will hear me pray 
And send Your Sun force down. 
 
 
 
INVOCATION TO THE GODDESS 
 
Gracious Goddess, 
You who are the Queen of the Gods, 
The lamp of night, 
the creator of all that is wild and free; 
Mother of woman and man; 
Lover of the Horned God and protectress of all the    Craft: 
Descend, I pray, 
With Your Lunar ray of power 
Upon my circle here! 

INVOCATION TO THE GOD

Blazing God,
You who are the King of the Gods,
Lord of the Sun,
Master of all that is wild and free;
Father of woman and man,
Lover of the Moon Goddess and protector of all the    Craft:
Descend I pray,
With you Solar ray of power
Upon my circle here!



GODDESS CHANT

Luna, Luna, Luna, Diana
Luna, Luna, Luna, Diana
Bless me, bless me, bless me, Diana,
Luna, Luna, Luna, Diana
                  (repeat)




EVENING CHANT TO THE GOD

Hail fair Sun,
Ruler of day;
Rise on the morn
To light my way.
           (to be said while watching the sunset)



EVENING CHANT TO THE GODDESS

Hail fair Moon
Ruler of night;
Guard me and mine
Until the light.
           (to be said while Moon-gazing at night)



GODDESS CHANT

Aaaaaaaaaaaaah
Oooooooooooooh
Uuuuuuuuuuuuuu
Eeeeeeeeeeeeee
Iiiiiiiiiiiiii

[These are obviously, the vowels of the English language.  Pronounce them as: A-"Ah," O-"O," U-"Oo," E-"E," I-"Eye."  Extend the vowels as you vocalize them, stretch the sounds.  This produces Goddess awareness, and rouses the psychic mind]




THE LORE OF NUMBERS

     To be used in ritual and magickal workings.  In general, odd numbers are related to women, receptive energy and the Goddess; even numbers to men, projective energy and the God.

1.     The universe; The One; the source of all.

2.     The Goddess and God; The perfect duality; projective and receptive energy; the couple; personal union with deity; interpenetration of the physical and spiritual; balance.

3.     The Triple Goddess; the Lunar phases; the physical, mental and spiritual aspects of our species.

4.     The elements; the Spirits of the Stones; the winds; the seasons.

5.     The senses; the pentagram; the elements plus Akasha; a Goddess number.

7.     The planets which the ancients knew; the time of the Lunar phase; power; protection and magick.

8.     The number of Sabbats; a number of the God.

9.     A number of the Goddess.

13.    The number of Esbats; a fortunate number.

15.    A number of good fortune.

21.    The number of Sabbats and Esbats in the Pagan year; a number of the Goddess.

28.    A number of the Moon; a number of the goddess.

101.   The number of fertility.

The planets are numbered thus:

Saturn      3           Venus       7
Jupiter     4           Mercury     8
Mars        5           Moon        9
Sun         6




THIRTEEN GOALS OF A WITCH

   I.   Know yourself
  II.   Know your Craft (Wicca)
 III.   Learn
  IV.   Apply knowledge with wisdom
   V.   Achieve balance
  VI.   Keep your words in good order
 VII.   Keep your thoughts in good order
VIII.   Celebrate life
  IX.   Attune with the cycles of Terra
   X.   Breathe and eat correctly
  XI.   Exercise the body
 XII.   Meditate
XIII.   Honor the Goddess and God





RECIPES FOR FOOD



CRESCENT CAKES

    1 cup firmly ground almonds
1 1/4 cups flour
  1/2 cup confectioner's sugar
    2 drops almond extract
  1/2 cup butter, softened
    1 egg yolk

     Combine almonds, flour, sugar and extract until thoroughly mixed.  with the hands, work in butter and egg yolk until well-blended.  Chill dough.  Preheat oven to 325 degrees F.  Pinch off pieces of dough about the size of walnuts and shape into crescents.  Place on greased sheets and bake for about 20 minutes.  Serve during Simple Feast, especially at Esbats.




BELTANE MARIGOLD CUSTARD

  2 cups milk
  1 cup unsprayed marigold petals
1/4 tsp. salt
  3 tbsp. sugar
  1 to 2-inch piece vanilla bean
  3 egg yolks, slightly beaten
1/8 tsp. allspice
1/8 tsp. nutmeg
1/2 tsp. rose water
    whipped cream

     Using a clean mortar and pestle reserved for cooking purposes, pound marigold petals.  Or, crush with a spoon.  Mix the salt, sugar and spices together.  Scald milk with the marigolds and the vanilla bean.  Remove the vanilla bean and add the slightly beaten yolks and dry ingredients. Cook on low heat.  When the mixture coats a spoon, add rose water and cool.
     Top with whipped cream, garnish with fresh marigold petals.



SOFT MEAD

  1 quart water, preferably spring water
  1 cup honey
  1 sliced lemon
1/2 tsp. nutmeg

     Boil together all ingredients in a non-metallic pot.  While boiling, scrape off the rising "scum" with a wooden spoon.  When no more rises add the following:

    pinch salt
    juice of 1/2 lemon

     Strain and cool.  Drink in place of alcoholic mead or wine during the Simple Feast.



BEVERAGES

     If you wish to avoid the use of wine, which has long been utilized in religious and magickal rites, there are many other beverages that can be used to toast the Goddess and God.  These include (but certainly aren't limited to):

Sabbats: apple juice, grape juice, grapefruit               juice, orange juice, pineapple juice,              black tea, soft mead, guava nectar,                cinnamon coffee, ginger tea, hibiscus tea

Esbats:  lemonade, apricot nectar, mango nectar,            pear nectar, papaya nectar, peach nectar,          jasmine tea, peppermint tea, rosebud tea,          milk




RECIPES FOR INCENSES

     To make incenses, simply grind the ingredients and mix them together.  As you mix, sense their energies.  Burn on charcoal blocks in the censer during ritual.



CIRCLE INCENSE

  4 parts Frankincense
  2 parts Myrrh
  2 parts Benzoin
  1 part Sandalwood
1/2 part Cinnamon
1/2 part Rose petals
1/4 part Vervain
1/4 part Rosemary
1/4 part Bay

     Burn in the circle for all types of rituals and spells.  Frankincense, myrrh and benzoin should definitely constitute the bulk of the mixture.



ALTAR INCENSE

3 parts Frankincense
2 parts Myrrh
1 part Cinnamon

     Burn as a general incense on the altar to purify it and to promote ritual consciousness during rituals.



FULL MOON RITUAL INCENSE

  2 parts Sandalwood
  2 parts Frankincense
1/2 part Gardenia petals
1/4 part Rose petals
    a few drops Ambergris oil

     Burn during Esbats or simply at the time of the Full Moon to attune with the Goddess.



SPRING SABBAT INCENSE

3 parts Frankincense
2 parts Sandalwood
1 part Benzoin
1 part Cinnamon
  a few drops Patchouly oil

     Burn during spring and summer Sabbat rituals.



FALL SABBAT INCENSE

3 parts Frankincense
2 parts Myrrh
1 part Rosemary
1 part Cedar
1 part Juniper

     Burn during fall and winter Sabbat rituals.



RECIPES FOR OILS

     To create oils, simply mix them in a bottle.  Wear for ritual purposes.



SABBAT OIL #1

3 parts Patchouly
2 parts Musk
1 part Carnation

     Wear to the Sabbats to promote communion with the deities.



SABBAT OIL #2

2 parts Frankincense
1 part Myrrh
1 part Carnation
1 part Allspice

     Use as the above formula.



FULL MOON OIL #1

4 parts Gardenia
2 parts Lotus
1 part Jasmine

     Anoint the body prior to Esbats to attune with Lunar energies.



FULL MOON OIL #2

3 parts Sandalwood
2 parts Lemon
1 part Rose

     Another like the above.



GODDESS OIL

3 parts Rose
2 parts Gardenia
1 part Lemon
1 part Lotus
1 part Ambergris

     Wear to honor the Goddess during rituals.



HORNED GOD OIL

2 parts Frankincense
2 parts Cinnamon
1 part Bay
1 part rosemary
1 part Musk

     Wear to honor the Horned God during rituals.



ALTAR OIL

4 parts Frankincense
3 parts Myrrh
1 part Galangal
1 part Vervain
1 part Lavender

     Anoint the altar with this oil at regular intervals to purify and empower it.


OF GATHERING FLOWERS, HERBS AND PLANTS:

     Before cutting with the Boline, attune with the plant through visualization.  Feel its energies.  As you cut, say these or similar words:

     O little plant of (name, such as hyssop,           etc.) I ask that you give of your bounty that      it may aid me in my work.  Grow stronger by        my stroke, stronger and more powerful, O           plant of (name)!

     If it is a tree, substitute the appropriate word (tree of oak).  Gently cut only what you need, and never from very young plants or more than twenty-five percent of the growth.  At the base of the plant leave an offering: a silver coin, a bright jewel, a bit of wine or milk, grain, a quartz crystal and so on.  Cover the offering and it is done.



OF THE CIRCLE

     The magick circle may be fashioned with garlands of flowers sacred to the Goddess and God. Alternately, flowers can be scattered around the perimeter of the circle.
     The point stones may be ringed with fresh flowers and herbs suitable to the elements, such as:

    North: corn, cypress, fern, honeysuckle, wheat, vervain
     East: acacia, bergamot, clover, dandelion,lavender, lemon grass,            mint, mistletoe, parsley, pine
    South: basil, carnation, cedar, chrysanthemum, dill, ginger,                  heliotrope, holly, juniper, marigold, peppermint
     West: apple blossoms, lemon balm, camellia, catnip, daffodil,            elder, gardenia, grape, heather, hibiscus, jasmine, orchid

     Fresh flowers may be present on the altar or, if none are available, greens such as ferns may be used.

     When casting the circle around a tree, you can use the fruit, leaves, nuts or flowers of that tree to mark out the circle, if desired.

     All of these can be used in addition to the cord and stones.

OF THE BALEFIRE:

     If you wish to build a fire for an outdoor ritual, it can be composed of all or any combination of the following woods:

     Rowan              Dogwood
     Mesquite           Poplar
     Oak                Juniper
     Pine               Cedar
     Apple

     If these are unavailable, use native woods.  Rites run on the seashore can be illuminated with balefires of dried driftwood collected prior to the rite.



OF THE HOME CIRCLE:

     Magickal plants growing outside the home in containers can be placed around the circle or on the altar during ritual.  If you primarily work indoors, choose an odd-numbered selection of sacred plants and grow these in your ritual area.  If they need more sunlight, simply move them outdoors and bring inside during ritual.  Give them energy and love, and they'll aid you in your worship and magick.

     Though any but poisonous plants can be used, such plants as these are recommended:

     African Violets    Red Geraniums
     Cacti (all types   Rose
     Ferns (all types)  Rose Geranium
     Holly              Rosemary
     Hyssop             Ti (Cordyline terminalis)
     Palms (all types)  Wax Plant (Hoya carnosa)



OF THE CELEBRANT:

     Wear fresh flowers and herbs in your hair and on your body, if you prefer, during the rites.  Crowns or caplets of flowers are always appropriate for spring and summer rites.  Wear oak and pine during the winter rituals.

     You may wish to wear a necklace of herbs and seeds, such as tonka beans, whole nutmegs, star anise, acorns and other seeds and nuts, strung on a natural fiber.  Strings of small pine cones may also be worn.

     For Full Moon rituals held at night, wear night-blooming, fragrant flowers to suffuse yourself with Lunar energies.



OF THE TOOLS:

     These are suggestions for dedicating the tools prior to their first use or formal consecration, if any.  Perform these with proper visualization and ritual intent.

The Athame or Sword:

     Rub the blade with fresh basil, rosemary or oak leaves, at sunrise, outdoors where you will not be disturbed or seen.  Lay the sword or Athame on the ground with its point to the South.  Walk clockwise around it thrice, scattering bay leaves (preferably fresh) over it.  Take up the sword or Athame, stand facing East and, holding it upward but with arms lowered, invoke the God to infuse your Athame or sword with His strength.  Point it to the sky, invoking the Goddess to charge your blade with Her love and power.

     Wrap your Athame or sword in red cloth and take it home.  It may be stored in the cloth, if desired.

The Bolline:

     Early in the morning, go to a forest (or park, garden, or your indoor garden).  Choose the most beautiful and vibrant plants.  Touch the point of the Boline gently to these in turn, forging a connection between your Boline and the plants (and, thusly, the Earth).

     Next, sit on the Earth.  Ensuring that you are quite alone, draw a pentagram with the Boline's point on the ground.  It is done.

The Wand:

     If the wand is of wood, take it outdoors at sunset and rub it with fresh lavender, eucalyptus or mint leaves.  Raise it in the air toward the East (or the Moon if it is visible) and invoke the Goddess.  At sunrise, take it again outdoors, rub with the fresh fragrant leaves and invoke the God by raising it to the East.

The Pentacle:

     Place the pentacle on bare Earth.  Lay upon it dried parsley, patchouly, mistletoe, or fresh jasmine or honeysuckle flowers.  Sit before it facing North for several seconds, visualizing the pentacle absorbing the Earth's energies.  Then pick it up and scatter the herbs or flowers to the four quarters, beginning and ending in the North.

     If this must be done indoors, fill a small dish with fresh Earth and place the pentacle on this.  Proceed as above, saving the herbs or flowers to be scattered outdoors at a latter time.


The Censer:

     Fume pure rosemary, frankincense or copal within the censer prior to its first use.  Do this for about an hour.

The Cauldron:

     Take the cauldron to a stream, river, lake or ocean.  Gather the leaves of some plants growing nearby (at the sea, perhaps seaweed).  Dip the cauldron into the water to fill it.  Place the leaves in the cauldron, then set it on the water's edge where it is on both water and sand.  Place your hands on the cauldron and dedicate it to the Goddess in any words you like.

     Empty and dry the cauldron, and return home.  The charge has been made.

     If performed inside, place the cauldron in a large basin of water or the bathtub, in a candle-lit room.  Add a bit of salt to the water, which should be cold.  Proceed as above.

     Salt water corrodes metal.  Thoroughly wash the cauldron after immersion in sea or salk water.

The Chalice:

     Anoint the base with gardenia, rose or violet oil and fill with pure spring water.  Then set afloat a sprig of ivy, a small rose, a fresh gardenia or some other appropriate flower or herb. Gaze into the Chalice and invoke the Goddess to bless it.  You might also wish to take it outside as night, filled with water, and catch the Moon's reflection within it.

The Broom:

     It can be fashioned from an ash staff, birch twigs and a willow binding.  Brush the broom with chamomile, willow, lemon balm, elder or mallow stalks and branches, then bury these with due solemnity.  You might also wish to carve a crescent Moon upon its handle.

The Crystal:

     On the night of a Full Moon, rub the sphere with fresh (or dried) mugwort, then take it outside.  Hold it up so that it drinks in the light and energies of the Moon.  Gaze at the Moon through the crystal by holding it before your eyes.  Repeat at least thrice yearly for the best benefits.

The Book of Shadows:

     Sew into the cover of the Book of Shadows leaves of the sacred herbs vervain, rue, bay, willow or others, if you wish.  They should be well-dried and secretly placed by the light of the Moon.  The covers of the Book of Shadows should, of course, be covered with cloth for this purpose.


The Robe:

     If you choose to wear one, lay it among sachets filled with lavender, vervain and cedar when not in use.  Sew a bit of rosemary or frankincense into the hem while fashioning it, if desired (and if the resulting stains won't show after washing).


OF THE HERBS OF THE SABBATS:

     To be used as decorations on the altar, round the circle, in the home.

Samhain:
     Chrysanthemum, wormwood, apples, pears, hazel, thistle, pomegranates, all grains, harvested fruits and nuts, the pumpkin, corn.

Yule:
     Holly, mistletoe, ivy, cedar, bay, juniper, rosemary, pine.  Place offerings of apples, oranges, nutmegs, lemons and whole cinnamon  sticks on the Yule tree.

Imbolc:
     Snowdrop, rowan, the first flowers of the year.

Eostara:
     Daffodil, woodruff, violet, gorse, olive, peony, iris, narcissus, all spring flowers.

Beltane:
     Hawthorn, honeysuckle, St. John's wort, woodruff, all flowers.

Midsummer:
     Mugwort, vervain, chamomile, rose, lily, oak, lavender, ivy, yarrow, fern, elder, wild thyme, daisy, carnation.

Lughnasadh:
     All grains, grapes, heather, blackberries, sloe, crab apples, pears.

Mabon:
     Hazel, corn, aspen, acorns, oak sprigs, autumn leaves, wheat stalks, cypress cones, pine cones, harvest gleanings.



OF THE HERBS AND PLANTS OF FULL MOON RITUALS:

     Place upon the altar all nocturnal, white or five-petaled flowers such as the white rose, night-blooming jasmine, carnation, gardenia, cereus, lily, iris; all pleasingly-scented flowers which shall call forth the Goddess.  Camphor is also symbolic.




OF OFFERINGS:

To the Goddess:

     All watery and earthy flowers and seeds such as camellia, lily, water lily, willow stalks; those flowers used in Full Moon rituals; white or purple blooms such as hyacinth, magnolia, heather and lilac; sweet-scented herbs and flowers; those dedicated to Venus or to the Moon; rue, vervain and olive; or others that seem suitable.

To the God:

     All fiery and airy herbs and flowers such as basil, chrysanthemum, snapdragon, clover, lavender, pine; strongly-scented, clean or citrusy herbs and flowers; those ruled by Mars or the Sun; yellow or red blooms such as sunflower, pine cones, seeds, cacti, thistles and stinging herbs; orange, heliotrope, cedar, juniper and so on.




OF THE SACRED HERBS OF THE GODDESSES:

Aphrodite: olive, cinnamon, daisy, cypress,           quince. orris (iris), apple, myrtle
Aradia: rue, vervain
Artemis: silver fir, amaranth, cypress, cedar,        hazel, myrtle, willow, daisy, mugwort, date        palm
Astarte: alder, pine, cypress, myrtle, juniper
Athena: olive, apple
Bast: catnip, Vervain
Bellona: belladonna
Brigit: blackberry
Cailleach: wheat
Cardea: hawthorn, bean, arbutus
Ceres: willow, wheat, bay, pomegranate, poppy,        leek, narcissus
Cybele: oak, myrrh, pine
Demeter: wheat, barley, pennyroyal, myrrh, rose,      pomegranate, bean, poppy, all cultivated crops
Diana: birch, willow, acacia, wormwood, dittany,      hazel, beech, fir, apple, mugwort, plane,          mulberry, rue
Druantia: fir
Freya: cowslip, daisy, primrose, maidenhair,          myrrh, strawberry, mistletoe
Hathor: myrtle, sycamore, grape, mandrake,            coriander, rose
Hecate: willow, henbane, aconite, yew, mandrake,      cyclamen, mint, cypress, date palm, sesame,        dandelion, garlic, oak, onion
Hekat: cypress
Hera: apple, willow, orris, pomegranate, myrrh
Hina: bamboo
Hulda: flax, rose, hellebore, elder
Irene: olive
Iris: wormwood, iris
Ishtar: acacia, juniper, all grains
Isis: fig, heather, wheat, wormwood, barley,          myrrh, rose, palm, lotus, persea, onion, iris,     vervain
Juno: lily, crocus, asphodel, quince, pomegranate,    vervain, iris, lettuce, fig, mint
Kerridwen: vervain, acorns
Minerva: olive, mulberry, thistle
Nefer-Tum: lotus
Nepthys: myrrh, lily
Nuit: sycamore
Olwen: apple
Persephone: parsley, narcissus, willow,               pomegranate
Rhea: myrrh, oak
Rowen: clover, rowen
Venus: cinnamon, daisy, elder, heather, anemone,      apple, poppy, violet, marjoram, maidenhair         fern, carnation, aster, vervain, myrtle,           orchid, cedar, lily, mistletoe, pine, quince
Vesta: oak




OF THE SACRED HERBS OF THE GODS:

Adonis: myrrh, corn, rose, fennel, lettuce, white      heather
Aesculapius: bay, mustard
Ajax: delphinium
Anu: tamarisk
Apollo: leek, hyacinth, heliotrope, cornel, bay,      frankincense, date palm, cypress
Attis: pine, almond
Ares: buttercup
Bacchus: grape, ivy, fig, beech, tamarisk
Baldur: St. John's wort, daisy
Bran: alder, all grains
Cupid: cypress, sugar, white violet, red rose
Dagda: oak
Dianus: fig
Dionysus: fig, apple, ivy, grape, pine, corn,         pomegranate, toadstools, mushrooms, fennel, all    wild and cultivated trees
Dis: cypress
Ea: cedar
Eros: red rose
Gwydion: ash
Helios: oak
Horus: horehound, lotus, persea
Hypnos: poppy
Jove: pine, cassia, houseleek, carnation, cypress
Jupiter: aloe, agrimony, sage, oak, mullein,          acorn, beech, cypress, houseleek, date palm,       violet, gorse, ox-eye daisy, vervain
Kernunnos: heliotrope, bay, sunflower, oak, orange
Kanaloa: banana
Mars: ash, aloe, dogwood, buttercup, witch grass,     vervain
Mercury: cinnamon, mulberry, hazel, willow
Mithras: cypress, violet
Neptune: ash, bladderwrack, all seaweeds
Odin: mistletoe, elm, yew, oak
Osiris: acacia, grape, ivy, tamarisk, cedar,          clover, date palm, all grains
Pan: fig, pine, reed, oak, fern, all meadow           flowers
Pluto: cypress, mint, pomegranate
Poseidon: pine, ash, fig, bladderwrack, all            seaweeds
Prometheus: fennel
Ra: acacia, frankincense, myrrh, olive
Saturn: fig, blackberry
Sylvanus: pine
Tammuz: wheat, pomegranate, all grains
Thoth: almond
Thor: thistle, houseleek, vervain, hazel, ash,        birch, rowen, oak, pomegranate, burdock, beech
Uranus: ash
Woden: ash
Zeus: oak, olive, pine, aloe, parsley, sage,          wheat, fig



     As the Craft, we will take only that which we need from the green and growing things of the Earth, never failing to attune with the plant before harvesting, nor failing to leave a token of gratitude and respect.

SPELLS AND MAGICK

PROTECTIVE CHANT

     Visualize a triple circle of purplish light around you body while chanting:

     I am protected by your might,
     O gracious Goddess, day and night.

     Another of the same type: visualize a triple circle and chant:

     Thrice around the circle's bound,
     Evil sink into the ground.



A MIRROR SPELL OF PROTECTION FOR THE HOME

     Compose an altar: place a censer in the center before an image of the Goddess.  Have a twelve-inch (or so) round mirror there as well.  Ring the altar with nine white candles.  Burn a protective incense (such as sandalwood, frankincense, copal or rosemary) in the censer.
     Beginning with the candle most directly before the Goddess image, say these or similar words:

     Lunar light protect me!

     Repeat as you light each candle until all are glowing.
     Now, holding the mirror, invoke the Goddess in Her lunar aspect with these or similar words:

     Great Goddess of the Lunar Light
        and Mistress of the Seas;
     Great Goddess of the Mystic Night
        and of the Mysteries;
     Within this place of candles bright
        and with Your mirror nigh;
     Protect me with Your awesome might
        while ill vibrations fly!

     Standing before the altar, hold the mirror facing the candles so that it reflects their flames.  Keeping the mirror toward the candles, move slowly, clockwise, around the altar, watching the reflected firelight bouncing off your surroundings.

     Gradually increase your speed, mentally invoking the Goddess to protect you.  Move faster and faster; watch the light shattering the air, cleansing it, burning away all negativity and all lines along witch the ill energies have traveled into your home.

     Charge your home with the protective light of the Goddess.  Race around the candles until you've felt the atmosphere change, until you feel that your home has been cleansed and guarded by the Great Goddess.

     When finished, stand once again before the image.  Thank the Goddess in any words you wish.  Pinch out the candles one by one, bind them together with white cord and store them in a safe place until (and if) you need to use them again for this same purpose.

A SPELL TO BREAK THE POWERS OF A SPELL

     If you believe that a spell has been cast against you, place a large black candle in a cauldron (or a large black bowl).  The candle must be tall enough to extend a few inched above the cauldron's rim.  Affix the candle to the bottom of the cauldron with warmed beeswax or the drippings of another black candle so that it will not tip over.

     Fill the cauldron to the rim with fresh water, without wetting the candle's wick.  An inch or two of the candle should remain above the water.  Deep breathe, meditate, clear your mind, and light the candle.  Visualize the suspected spell's power as residing within the candle's flame.  Sit in quiet contemplation of the candle and visualize the power flowing and growing with the candle's flame (yes the power against you).  As the candle burns down, its flame will eventually sputter and go out as it contacts the water.  As soon as the flame has been extinguished by the water, the spell will be dispersed.

     Break your visualization of the spell's power; see it explode into dust, becoming impotent.

     Pour the water into a hole in the ground, a lake or stream.  Bury the candle.  It is done.



TO PROTECT AN OBJECT

     With the first and middle fingers (or your Athame, if you have it with you), trace a pentagram over the object to be protected.  Visualize electric-blue or purple flame streaming from your fingers (Athame) to form the pentagram.  Say this as you trace:

     With this pentagram I do lay
     Protection here both night and day.
     And to the one who should not touch
     Let the fingers burn and twitch.
     I now invoke the Law of Three:
     This is my will, so mote it be!

CRYSTAL MAGICK

     Crystals and stones are gifts of the Goddess and God.  They are sacred, magickal tools which can be used to enhance ritual and magick.  Here are some of the ways of Earth magick.




PREPARING THE CIRCLE:

     The magick circle can be laid out with crystals and stones, if desired, rather than with herbs.

     Beginning and ending in the North, lay 7, 9, 21 or 40 quarts crystals of any size around the circle, either inside the cord or in place of it.  If the ritual to be conducted within the circle is of a usual spiritual or magickal nature, place the quartz crystals with points outward.  If of a protective nature, place with points facing inward.

     If you use candles to mark the four quarters of the magick circle rather than large stones, ring each candle with any or all of the following stones:

     North: Moss Agate, Emerald, Jet, Olivine, Salt, Black Tourmaline
      East: Imperial Topaz, Citrine, Mica, Pumice
     South: Amber, Obsidian, Rhodochrosite, Ruby, Lava, Garnet
      West: Aquamarine, Chalcedony, Jade, Lapis Lazuli, Moonstone,             Sugilite



A STONE ALTAR:

     To make this altar, search through dry river beds and seashores for a variety of smoothly-shaped stones.  Or check rock shops for appropriate pieces.

     Create the altar itself of three large stones.  Two smaller ones of even size are used as the base, while a longer, flat stone is placed on top of these to form the altar itself.  On this place one stone to the left of the altar to represent the Goddess.  This might be a natural, river-rounded stone, a holed stone, a quartz crystal sphere, or any of the stones related to the Goddess which are listed below.

     To the right of the altar, place a stone to represent the God.  This might be a piece of lava, a quartz crystal point, a long, thin or club-shaped rock or a God-symbolic stone such as those presented below.

     Between these two stones place a smaller stone with a red candle affixed to it to represent the divine energy of the Goddess and God as well as the element of Fire.

     Before this, place a flat stone to receive offerings of wine, honey, cakes, semi-precious stones, flowers and fruit.

     A small, cupped stone (if one can be found) should be set to the left of the offering stone.  Fill this with water to represent that element.

     To the right of the offering stone place a flat rock.  Pour salt upon this to symbolize the element of Earth.

     Additionally, another flat stone can be placed before the offering stone to serve as an incense burner.

     Use a long, thin, terminated quarts crystal as a wand and a flint or obsidian arrowhead for the Athame.

     Any other tools which are needed can simply be placed on the altar.  Or, try to find stone alternatives to them.

     This can be used for all types of Craft rituals.



STONES OF THE GODDESSES:

     In general, all pink, green and blue stones; those related to the Moon or Venus; Water and Earth-ruled stones, such as peridot, emerald, pink tourmaline, rose quartz, blue quartz, aquamarine, beryl, kunzite and turquoise.
     Stones which are related to specific deities follow.

Aphrodite: salt
Ceres: emerald
Coatlicue: Jade
Cybele: jet
Diana: amethyst, moonstone, pearl
Freya: pearl
The Great Mother: amber, coral, geodes, holed stones
Hathor: turquoise
Isis: coral, emerald, lapis lazuli, moonstone, pearl
Kwan Yin: jade
Lakshmi: pearl
Maat: jade
Mara: beryl, aquamarine
Nuit: lapis lazuli
Pele: lava, obsidian, peridot, olivine, pumice
Selene: moonstone, selenite
Tiamat: beryl
Venus: emerald, lapis lazuli, pearl



STONES OF THE GOD:

     Generally, all orange and red stones; stones related to the Sun and Mars; Fire and Air-ruled stones, such as carnelian, ruby, garnet, orange calcite, diamond, tiger's eye, topaz, sunstone, bloodstone and tourmaline.

     Stones which are related to specific deities follow.

Aesculapius: agate
Apollo: sapphire
Bacchus: amethyst
Cupid: opal
Dionysus: amethyst
Mars: onyx, sardonyx
Neptune: beryl
Odin: holed stone
Poseidon: beryl, pearl, aquamarine
Ra: tiger's eye
Tezcatlipoca: obsidian



[Pearl and coral have been mentioned in these lists as "stones" because they were anciently thought to be such.  Our knowledge of them as products of living creatures leaves us with the ethical question of whether or not to use them in ritual.  This must be a personal decision.  Beach gathered coral and shells (mother of pearl is from shells) can be used without conflicting with the above statement because the creature has already died by the time the item was found.  If you decide not to use them, just remember leather is also a product of a living creature.]



CAIRNS:

     In earlier times, throughout the world, people built mounds or piles of stones.  These were sometimes formed to mark the passage of travelers, or to commemorate some historic even, but such cairns usually had ritual significance.

     In magickal thought, cairns are places of power.  They concentrate the energies of the stones used to create them.  Cairns are rooted in the Earth but lift upward to the sky, symbolically representing the interconnectedness of the physical and spiritual realms.

     During outdoor circles, a small cairn, composed of no more than nine or eleven rocks, can be fashioned as each point of the Circle of Stones.  This can be done prior to creating the circle itself.

     The next time you're in some wild, lonely place with a profusion of stones, clear a place among them and sit.  Visualize a magickal need.  As you visualize, grasp a near-by stone.  Feel the energy beating within it - the power of the Earth, the power of nature.  Place it on the cleared ground.  Pick up another stone, still visualizing you need, and set it next to the first.

     Still visualizing, continue to add stones, building them into a small pile.  Keep adding stones until you feel them vibrating and pulsating before you.  Place the last rock on top of the cairn with firm ritual intent - affirm to yourself, to the cairn and the Earth that with this final magickal act you're manifesting your need.

     Place your hands on either side of the pile.  Give it your energy through your visualization.  Nurse it.  Feed it strength and see your need as being fulfilled.

     Then leave the cairn alone to do its work.




A QUARTZ AND CANDLE SPELL:

     Have a candle of the color symbolic of your magickal need, according to the following list (or as your intuition tells you):

WHITE       Protection, Peace, Purity, Truth, Sincerity, Spirituality

RED         Strength, Health, Vigor, Sexual Love, Passion, Protection,             Courage, Danger, Warning, Anger, Element of Fire, God                  oriented, Male aspects

LIGHT BLUE  Tranquility, Happiness, Understanding, Patience, Health,               Element of Water, Goddess oriented, Feminine aspects

DARK BLUE   Impulsiveness, Depression, Changeability, psychism

GREEN       Finance, Fertility, Luck, Growth, Employment, Element of               Earth, Goddess oriented, Feminine aspects

GOLD/YELLOW Attraction, Persuasion, Charm, Confidence, Intellect,                  Study, Divination, Element of Air, God oriented, Male                  aspects, (Gold) The Great God, The Sun

BROWN       Hesitation, Uncertainty, Neutrality, Healing Animals,                  Poverty

PINK        Honor, Love, Morality, Friendship

BLACK       Protection from, absorption Evil, loss, discord &                      Confusion, Lack of color and vibrations, Neutrality,                  Element of Akasha, Spirituality, The Divine, The Void

PURPLE      Relief from; Tension, Calming, Healing of severe Disease,              Spiritualism, Meditation, Protection, Psychic Power,                   Element of Akasha, The Divine

SILVER/GRAY Cancellation, Neutrality, Stalemate,(Silver) The Great                 Goddess, The Moon

ORANGE      Encouragement, Adaptability, Stimulation, Attraction,                  Energy

GREENISH YELLOW     Sickness, Cowardice, Anger, Jealousy, Discord

     With the tip of a cleansed, terminated quartz crystal, scratch a symbol of your need onto the candle.  This might be a heart for love, a dollar sign for money, a fist for strength.  Alternately, use an appropriate rune or write your need on the candle with the crystal.

     As you scratch or draw, visualize your need with crystal clarity as if it had already manifested.  Place the candle in a holder.  Set the crystal near it and light the wick.

     As the flame shines, again strongly visualize.  The crystal, candle and symbol will do their work.


A SELF-DEDICATION RITE

     Prepare yourself by doing the Ritual Bath and Self Blessing.
     If you,re performing this ritual at the sea or a river, bathe there if you so desire.

     As you bathe, prepare for the coming rite.  Open your consciousness to higher levels of awareness.  Breath deep.  Cleanse your mind as well as your body.

     After bathing, dry and dress for the journey. Go to a place in the wild where you feel safe.  It should be a comfortable spot where you won't be disturbed by others, an area where the powers of the Earth and the Elements are evident.  It may be a mountain top, a desert canyon or cave, perhaps a dense forest, a rocky outcropping over the sea, a quiet island in the center of a lake.  Even a lonely part of a park or garden can be used.  Draw on your imagination to find the place.

     You need take nothing with you but a vial of richly scented oil.  Sandalwood, frankincense, cinnamon or any other scent is fine.  When you arrive at the place of dedication, remove your shoes and sit quietly for a few moments.  Calm your heart if you've exerted yourself during your travel.  Breathe deeply to return to normal, and keep your mind free of cluttered thoughts.  Open yourself to the natural energies around you.

     When you're calm, rise and pivot slowly on one foot, surveying the land around you.  You're seeking the ideal spot.  Don't try to find it; open your awareness to the place.  When you've discovered it (and you'll know when), sit, kneel or lie flat on your back.  Place the oil on the Earth beside you, Don't stand - contact the Earth.

     Continue deep breathing.  Feel the energies around you.  Call the Goddess and God in any words you like, or use the following invocation.  Memorize these words before the rite so that they'll spill effortlessly from you, or improvise:

     O Mother Goddess,
     O Father God,
     Answers to all mysteries and yet mysteries unanswered;
     In this place of power I open myself to Your Essence.
     In this place and in this time I am changed;
     From henceforth I walk the Paths of the Craft.
     I dedicate myself to you, Mother Goddess and Father God.

(rest for a moment, silent, still.  Then continue:)

     I breathe you energies into my body,                                      commingling, blending,
        mixing them with mine,
        that I may see the divine in nature,
        nature in the divine,
        and divinity within myself and all else.
     O Great Goddess,
     O Great God,
        Make me one with your essence
        Make me one with your essence
        Make me one with your essence.

     You may feel bursting with power and energy, or calm and at peace.  Your mind might be in a whirl.  The Earth beneath you may throb and undulate with energy.  Wild animals, attracted by the psychic occurrence, might grace you with their presence.

     Whatever occurs, know that you have opened yourself and that the Goddess and God have heard you.  You should feel different inside, at peace or simply powerful.

     After the invocation, wet a finger with the oil and mark the symbols of the Goddess and God somewhere on your body.  It doesn't matter where; you can do this on your chest, forehead, arms, legs, anywhere.  As you anoint, visualize these symbols sinking into your flesh, glowing as they enter your body and then dispersing into millions of tiny points of light.

     The formal self-dedication is ended.  Thank the Goddess and God for Their attention.  Sit and meditate before leaving the place of dedication.

     Once home, celebrate in some special way.


THE DAYS OF POWER


     In the past, when people lived with Nature, the turning of the seasons and the monthly cycle of the Moon had a profound impact on religious ceremonies.  Because the Moon was seen as a symbol of the Goddess, ceremonies as adoration and magick took place in its light.  The coming of Winter, the first stirrings of Spring, the warm Summer and the advent of Fall were also marked with rituals.

     The Witches, heirs of the pre-Christian folk religions of Europe, still celebrate the Full Moon and observe the changing of the seasons. The Pagan religious calendar contains 13 Full Moon celebrations and eight Sabbats or days of power.

     Four of these days (or, more properly, nights) are determined by the Solstices and Equinoxes, the astronomical beginnings of the seasons.  The other four ritual occasions are based on old folk festivals.  The rituals give structure and order to the Pagan year, and also remind us of the endless cycle that will continue long after we're gone.

     Four of the Sabbats - perhaps those that have been observed for the longest time - were probably associated with the agriculture and the bearing cycles of animals.  These are Imbolc (February 2), Beltane (April 30), Lughnasadh (August 1) and Samhain (October 31).  These names are Celtic and are quite common among Witches, though many others exist.

     When careful observation of the skies led to common knowledge of the astronomical year, the Solstices and Equinoxes (circa March 21, June 21, September 21 and December 21; the actual dates vary from year to year) were brought into this religious structure.

     Who first began worshipping and raising energy at these times?  That question cannot be answered.  However, these sacred days and nights are the origins of the 21 Craft ritual occasions.

     Many of these survive today in both secular and religious forms.  May Day celebrations, Hallowe'en, Ground-hog Day and even Thanksgiving, to name some popular North American holidays, are all connected with ancient Pagan worship.  Heavily Christianized versions of the Sabbats have also been preserved within the Catholic Church.

     The Sabbats are Solar rituals, marking the points of the Sun's yearly cycle, and are but half of the Pagan ritual year.  The Esbats are the Pagan Full Moon celebrations.  At this time we gather to worship She Who Is.  Not that Witches omit the God at Esbats - both are usually revered on all ritual occasions.

     There are 13 Full Moons yearly, or one every 28 1/4 days.  The Moon is a symbol of the Goddess as well as a source of energy.  Thus, after the religious aspects of the Esbats, Witches often practice magick, tapping into the larger amounts of energy which are thought to exist at these times.


     Some of the old Craft festivals, stripped of their once sacred qualities by the dominance of Christianity, have degenerated.  Samhain seems to have been taken over by candy manufacturers in North America, while Yule has been transformed from one of the most holy Pagan days to a time of gross commercialism.  Even the later echoes of a Christian savior's birth are hardly audible above the electronic hum of cash registers.

     But the old magick remains on these days and nights, and the Craft celebrate them.  Rituals vary greatly, but all relate to the Goddess and God and to our home, the Earth.  Most rites are held at night for practical purposes as well as to lend a sense of mystery.  The Sabbats, being Solar-oriented, are more naturally celebrated at noon or at dawn, but this is rare today.

THE SABBATS

     The Sabbats tell os one of the stories of the Goddess and God, of their relationship and the effects this has on the fruitfulness of the Earth.  There are many variations on these myths, but here's a fairly common one, woven into the basic descriptions of the Sabbats.


YULE

     The Goddess gives birth to a son, the God, at Yule (circa December 21).  This is in no way an adaptation of Christianity.  The Winter Solstice has long been viewed as a time of divine births.  Mithras was said to have been born at this time.  The Christians simply adopted it for their use in 273 C.E. (Common Era).

     Yule is a time of the greatest darkness and is the shortest day of the year.  Earlier peoples noticed such phenomena and supplicated the forces of nature to lengthen the days and shorten the nights.  Witches sometimes celebrate Yule just before dawn, then watch the Sun rise as a fitting finale to their efforts.

     Since the God is also the Sun, this marks the point of the year when the Sun is reborn as well.  Thus, the Witches light fires or candles to welcome the Sun's returning light.  The Goddess, slumbering through the Winter of Her labor, rests after Her delivery.

     Yule is remnant of early rituals celebrated to hurry the end of Winter and the bounty of Spring, when food was once again readily available.  To contemporary Witches it is a reminder that the ultimate product of death is rebirth, a comforting thought in these days of unrest


IMBOLC

     Imbolc (February 2) marks the recovery of the Goddess after giving birth to the God.  The lengthening periods of light awaken Her. The God is a young, lusty boy, but His power is felt in the longer days.  The warmth fertilizes the Earth (the Goddess), and causes seeds to germinate and sprout.  And so the earliest beginnings of Spring occur.

     This is a Sabbat of purification after the shut-in life of Winter, through the renewing power of the Sun.  It is also a festival of light and of fertility, once marked in Europe with huge blazes, torches and fire in every form.  Fire here represents our own illumination and inspiration as much as light and warmth.

     Imbolc is also known as Feast of Torches, Oimelc, Lupercalia, Feast of Pan, Snowdrop Festival, Feast of the Waxing Light, Brighid's Day, and probably by many other names.  Some female Witches follow the old Scandinavian custom of wearing crowns of lit candles, but many more carry tapers during their invocations.

     This is one of the traditional times for initiations into covens, and so self-dedication rituals, such as the one outlined in this Book of Shadows, can be performed or renewed at this time.

OSTARA

     Ostara (circa March 21), the Spring Equinox, also known as Spring, Rites of Spring and Eostra's Day, marks the first day of true Spring.  The energies of Nature subtly shift from the sluggishness of Winter to the exuberant expansion of Spring.  The Goddess blankets the Earth with fertility, bursting forth from Her sleep, as the God stretches and grows to maturity.  He walks the greening fields and delights in the abundance of nature.

     On Ostara the hours of day and night are equal.  Light is overtaking darkness; the Goddess and God impel the wild creatures of the Earth to reproduce.

     This is a time of beginnings, of action, of planting spells for future gains, and of tending the ritual gardens.


BELTANE

     Beltane (April 30) marks the emergence of the young God into manhood.  Stirred by the energies at work in Nature, He desires the Goddess.  They fall in love, lie among the grasses and blossoms, and unite.  The Goddess becomes pregnant of the God.  Witches celebrate the symbol of Her fertility in ritual.

     Beltane (also known as May Day) has long been marked with feasts and rituals.  May poles, supremely phallic symbols, were the focal point of Old English village rituals.  Many persons rose at dawn to gather flowers and green branches from the fields and gardens, using them to decorate the May pole, their homes and themselves.

     The flowers and greenery symbolize the Goddess; the May pole the God.  Beltane marks the return of vitality, of passion and hopes consummated.

     May poles are sometimes used by Witches today during Beltane rituals, but the cauldron is a more common focal point of ceremony.  It represents, of course, the Goddess - the essence of womanhood, the end of all desire, the equal but opposite of the May pole, symbolic of the God.

MIDSUMMER

     Midsummer, the Summer Solstice (circa June 21), also known as Litha, arrives when the powers of Nature reach their highest point. The Earth is awash in the fertility of the Goddess and God.

     In the past, bonfires were leapt to encourage fertility, purification, health and love.  The fire once again represents the Sun, feted on this time of the longest daylight hours.
     Midsummer is a classic time for magick of all kinds.

LUGHNASADH

     Lughnasadh (August 1) is the time of the first harvest, when the plants of Spring wither and drop their fruits or seeds for our use as well as to ensure future crops.  Mystically, so too does the God lose His strength as the Sun rises farther in the South each day and the nights grow longer.  The Goddess watches in sorrow and joy as She realizes that the God is dying, and yet lives on inside Her as Her child.

     Lughnasadh, also known as August Eve, Feast of Bread, Harvest Home and Lammas, wasn't necessarily observed on this day.  It originally coincided with the first reapings.

     As Summer passes, Witches remember its warmth and bounty in the food we eat.  Every meal is an act of atunement with Nature, and we are reminded that nothing in the universe is constant.


MABON

     Mabon (circa September 21), the Autumn Equinox, is the completion of the harvest begun as Lughnasadh.  Once again day and night are equal, poised as the God prepares to leave His physical body and begin the great adventure into the unseen, toward renewal and rebirth of the Goddess.

     Nature declines, draws back its bounty, readying for Winter and its time of rest.  The Goddess nods in the weakening Sun, though fire burns within Her womb.  She feels the presence of the God even as He wanes.

SAMHAIN

     At Samhain (October 31), the Craft say farewell to the God.  This is a temporary farewell.  He isn't wrapped in eternal darkness, but readies to be reborn of the Goddess at Yule.

     Samhain, also known as November Eve, Feast of the Dead, Feast of Apples, Hallows, All Hallows and Hallowe'en, once marked the time of sacrifice.  In some places this was the time when animals were slaughtered to ensure food throughout the depths of Winter.  The God - identified with the animals - fell as well to ensure our continuing existence.

     Samhain is a time of reflection, of looking back over the last year, of coming to terms with the one phenomenon of life over which we have no control - death.

     The Craft feel that on this night the separation between the physical and spiritual realities is thin.  Witches remember their ancestors and all those who have gone before.

     After Samhain, Witches celebrate Yule, and so the Wheel of the Year is complete.


     Surely there are mysteries buried here.  Why is the God the son and then the lover of the Goddess?  This isn't incest, this is symbolism.  In this agricultural story (one of many Craft myths) the everchanging fertility of the Earth is represented by the Goddess and God.  This myth speaks of the mysteries of birth, death and rebirth.  It celebrates the wondrous aspects and beautiful effects of love, and honors women who perpetuate our species.  It also points out the very real dependence that humans have on the Earth, the Sun and the Moon and of the effects of the seasons on our daily lives.

     To agricultural peoples, the major thrust of this myth cycle is the production of food through the interplay between the Goddess and God.  Food - without which we would all die - is intimately connected with the deities.  Indeed, Witches see food as yet another manifestation of divine energy.

     And so, by observing the Sabbats, Witches attune themselves to the Earth and to the deities.  They reaffirm their Earth roots.  Performing rituals on the nights of the Full Moon also strengthens their connections with the Goddess in particular.

     It is the wise Witch who celebrates on the Sabbats and Esbats, for these are times of real as well as symbolic power.  Honoring them in some fashion is an integral part of Witchcraft.

THE ESBATS

     When our earliest ancestors first painted images of their religious rituals on the walls of sacred caves and understood all of Nature to be inhabited by Spirit, there can be little doubt that they first reckoned time by the waxing and waning of the Moon.  The primary reason for this is that the monthly cycles of the Moon are far more visible than the slow and subtle changes in the position of the Sun, even to someone who is not especially looking for repeated cycles.  One of the earliest calendars known (although its use is still a controversy that may never be settled) is a 30,000 year-old piece of bone from Europe.  It is pierced with variously shaped holes in a series of sevens, suggesting the quarters of the Moon, in a loop design, which represents the Lunar cycle from New Moon to Full and back to the New or Dark of the Moon.  The artifact, just a few inches across, describes three such Lunar cycles - three months or one season.

     Because there are 13 Lunar months in a year, and because the first New Moon does not necessarily coincide with the first day of the first Solar month, the Full Moon, midpoint of the lunar month, may not always fall in the Solar month that is given here.  And because there are 13 Full Moons in a Solar year, one month will have two.  The second Full Moon to occur in a Solar month is popularly called the Blue Moon.



JANUARY

     To each Lunar month the ancients assigned a name in accordance with the nature of the activity that took place at that time.  The Moon of deepest Winter is the Wolf Moon, and its name recalls a time when our ancestors gathered close around the hearth fire as the silence of the falling snow was pierced by the howling of wolves.  Driven by hunger, wolves came closer to villages than at any other time of the year, and may have occasionally killed a human being in order to survive.

     The wolf in northern countries was at one time so feared that it became the image of Fenris, the creature of destruction that supposedly will devour the world at the end of time.  The Christian version of the myth would leave it at that, but the myth continues.  Like the wolf in the fairy tale of Little Red Ridinghood, which preserves the full idea of the myth but is used only to frighten children, the wolf is slain; and the grandmother, like the world, is brought forth once more.

     As the light of the new-born year slowly increases and the Wolf Moon waxes full, it is a good time to look back upon that which has just ended and learn from our experiences.  Bid the past farewell and let it go in order to receive the year that has just been born.  Learning to let go of that which we would cling to is one of the greatest secrets of magick.

FEBRUARY

     The Moon following the Wolf Moon is the Storm Moon.  Whether you meet with a coven on the night of the Full Moon, salute Her in a solitary ritual, or simply blow Her a kiss, bear in mind the magick of this night and the nature of the storms of February.  Unlike the boisterous storms of the light half of the year, which are accompanied by the clashing of thunder and the flinging of lightning bolts, the storms of February come in silence.  They blanket the world in coldness in keeping with the nature of the dark half of the Wheel of the Year.  But beneath the blanket of cold and silent snow, Nature rests, as we do when in the realm of the Spirit that is called death; and like those in the world of Spirit, Nature prepares for life anew.


MARCH

     The Moon following the Storm Moon is the Chaste Moon.  Like Diana, chaste Goddess of the Moon, all of Nature at this moment is pure potential waiting to be fulfilled.  The Goddess has many forms:  The maiden pure and lovely as the snow of February, the seductive enchantress of the night, or the Crone ancient and wise.  As the Goddess can change Her form according to the Moon or according to Her will, ever renewing Herself, ever beginning again, se can we, Her children, always begin again by discovering new potential within ourselves.  When you cast the Circle of the Chaste Moon, when the candles have been lit and the incense burned, look deep within yourself to discover what potential lies there waiting, like the Maiden, to be fulfilled.

      As it is the time for the planting of seeds on the material plane, so may it be time to do so on the psychic planes as well.  On the night that the Seed Moon (another name for the Chaste Moon) of March is full, cast your magick Circle.  Then before the rite has ended, select the spiritual seeds you would like to plant.  They may be seeds of wisdom, seeds of understanding, or seeds of certain magickal skills.  Then by an act of will, plant these seeds in the fertile soil of your subconscious mind with the firm commitment that they will be nurtured and cultivated in the months that lie ahead, so that they will grow and flower and bear fruit.

APRIL

     As the Hare Moon of April waxes full, observe the rabbits leaping and playing, carefree in their mating and joyful in their games, and as you cast your Esbat Circle and joyfully dance the round, feel within your heart the carefree nature of the wild creatures that are also children of the Old Gods.

MAY

     This time of the Sacred Marriage of the God and Goddess is the Dyad Moon, the time when the two become one, when all things meet their opposites in perfect balance and in perfect harmony.  As you cast your Circle this night of the Dyad Moon, adorn it with apple blossoms, and light candles of white.  When the sacred round has been danced, sit a moment and reflect.  Seek harmony in all things.  As the dark half of the Wheel of the Year balances the light, as heat balances cold, recall the words of the Goddess, "Let there be beauty and strength, power and compassion, honor and humility, mirth and reverence, within you."  And then before the rite is ended, if it is appropriate, become one with your working partner, physically as well as spiritually.


JUNE

     After the spectacular flowers of May have passed and the bees have gathered their pollen and nectar, the hives are filled with honey that is waiting to be gathered.  In ancient times much of this honey was made into a drink called mead by a fermentation process similar to that of making wine.  The "Moon in June" is the Mead Moon.  Mead has been considered to have magickal and even life-restoring properties in many of the countries of ancient Europe, and it was the drink of many of the great heroes of legend.

     The legendary figure Robin Hood, who is accepted historically as being a composite of several peasant leaders during the reign of King Richard I, is also generally accepted by Pagans as being one of us.  One reason is that Robin was a popular Witch name, and also because he was always described as being dressed in green, symbolic of the Green Man of Sherwood Forest.  Lincoln green, which is made from woad, the dyestuff used by the Picts of ancient Britain and the Druid priestesses, is also a color that symbolizes, historically, the Pagan peasantry.  Among the articles robbed from the rich by Robin Hood are "met and met."  This probably means "meat and mead."  In the myth of Odin, one of His quests is for the Poetic Mead of Inspiration, which He returns to the realm of the Gods where it belongs, but a few drops fall to Earth, and this may be had by anyone who can find them.

     On the night that the Mead Moon waxes full, after the Circle has been cast and dancing done, fill the cup with mead (if it is available), sweet wine, or an herb tea sweetened with honey.  Sip the sweet drink and sit quietly and make yourself a vessel ready to receive the inspiration of the higher realms.  Become a mead cup ready to be filled, not with the brew of everyday life but with the clear, bright liquid of illumination.  Every time this ritual is performed, even if there are no immediate results, you are becoming a more perfect vessel for divine inspiration.

     If the night of the Mead Moon is very close to the Summer Solstice, the results of this exercise can be very powerful.  If the Mead Moon is full on Midsummer Night, then the priestess into whom the Moon is Drawn should be prepared.

JULY

     As the Wort Moon of July waxes full, this is the time for gathering of herbs.  The word wort is old Anglo-Saxon for "herb."  When the magickal herbs have been gathered and hung to dry, the time of the Wort Moon is the time to give thanks to the spirits who dwell in the herb garden, and to leave them an offering.  Perhaps as you place an offering in the moonlit garden, they will whisper to you other secrets of herbal magick.


AUGUST

     One day at mid-month we realize that the robins and wrens that were nesting nearby have simply vanished.  Their lovely songs have been replaced by the shrill calls of the bluejays, who were so silent during the nesting season.

     As August progresses the days are still hot but nighttime temperatures are beginning to cool, and the late afternoon thunderstorms that bring the cooler air also bring about the ripening of tomatoes.

     In the fields and meadows and along roadsides now there are wild herbs to be gathered.  There are goldenrod, Queen Anne's lace, and milkweed - all awaiting the natural dyer who can extract from them tan, green, and bright yellow respectively, for dyes and for natural inks for talismans.  Among the medicinal herbs to be collected at this time is boneset, which does not help broken bones to heal but is a febrifuge that was used as a remedy for "Breakbone Fever" in the 1840s.  Milkweed pods with their silken fluff, goldenrod, and wild grasses and grains gathered now will be dried in time to adorn the altar at the Autumnal Equinox.

     As the aromatic herbs begin to fill the rafters in the dry heat of the attic, and the braids of onions and garlic fill the cool darkness of the root cellar, the golden grain and yellow corn ripen in the fields under the waning August Sun.

     To the Ancients this was the Barley Moon, a time to contemplate the eternalness of life.  Just as we are descended from the first woman and the first man, who descended from the Gods, so is the grain of the bread that we eat descended from the first grain ever gathered. By ritually eating the Lammas bread we are participating in a chain of events that stretches back through time to the Gods themselves.  And here before us in the ripening fields is the promise of the future.

     Everywhere there is abundance - in herb garden, the vegetable garden, the field, and the orchard.  The pantry shelves are lined with glistening glass jars that are filled with colorful fruits and vegetables preserved for Winter days;  quarts of red tomatoes, cucumbers in slices or spears, dark red beets with cloves and cinnamon sticks, the yellow of corn, the orange of carrots - a feast for the eyes as well as the palate.  The house is filled with delightful aromas as pickling spices are added to crocks of brine and exotic chutneys simmer on the stove.

     But the time of abundance is drawing to a close.  The fireflies of June and July have given way to katydids, whose scratchy calls to one another fill the evening air of August with the promise of frost in six weeks.


SEPTEMBER

     Since wine was, and is, such a sacred fluid, the Pagans of old naturally named this Lunar month the Wine Moon.  As you celebrate the night of the Full Wine Moon and dance the magickal round in the moonlit Circle, pour some white wine in a silver cup.  Before the rite is ended, if possible, catch Her reflection in the liquid, then take a sip.  As the Moon-blessed wine casts its inner glow, sit quietly and feel your own spirit, of which the wine is a symbol.  As the body is stilled and the spirit soars, feel on this night of magick a sense of the kind of transformation that takes place during true spiritual initiation.

     Today the term Harvest Moon is applied to the Full Moon nearest to the Autumnal Equinox.  This is because, it is said, in other times when harvesting was done by hand, as the days grew shorter farmers were able to work into the night in the brightness of Her light.

OCTOBER

     At this time of year the abundance of fruit and vegetables begins to slow.  It is a time when our ancient ancestors gathered what they could store and then supplemented their Winter diets either by hunting wild animals or by slaughtering domestic ones.  So this Lunar month is called the Blood Moon.  As you cast the Esbat Circle on this moonlit Autumn night and fill the cup with blood-red wine, know that you will be joined in the sacred dance not only by the unseen presence of departed friends and family so close at this time of year, but also by the spirits of animals as well, perhaps of those that have died so that we may have food.  In this age of assembly line slaughterhouses and meatpacking plants, it is especially appropriate that on this night of the Blood Moon we who are on the Pagan path ritually ask the understanding of our animal sisters and brothers, bless them, and bid them merry meet, merry part, and merry meet again.


NOVEMBER

     As the Winter Sun wanes and the Snow Moon waxes full, cast your Circle in the warm glow of candlelight.  Salute the Moon in Her snowy whiteness and breathe in the coolness of Her light.  Become as still as this Winter night, and know that the activity of the warm light months is behind us.  Ahead are the dark months of the year.  The Spirit is most active when the body is most still.

DECEMBER

     The Full Moon nearest the Winter Solstice is the Oak Moon, the Moon of the newborn year, the Divine Child.  Like the Divine Child who is born to die and dies to be reborn anew, the ancient Oak has its trunk and branches in the material world of the living, while its roots, the branches in reverse, reach deep into the Underworld, symbolic land of the Spirit.  As the roots probe downward into the grave-like darkness of the Earth, its branches grow ever upward toward the light, to be crowned by sacred Mistletoe.  At this most magickal time of the year, as the light of the old dying year wanes and the Oak Moon waxes to full, cast your Circle wearing Mistletoe in your hair.  Let this token remind you that like the Oak, we too dwell simultaneously in two worlds - the world of physical matter and the world of Spirit.  As you invoke the Goddess of the Moon, ask that you become ever more aware of the other side of reality and the unseen forces and beings that are  always among us.

				 Consciousness & Politics 

Below is rough draft overview of my "worldview" as presented in the
book I'm working on "CONSCIOUSNESS AND POLITICS".  It is definitely
a "new age" interpretation of epistemology, metaphysics,
metapsychology, ethics and politics.    Comments welcome.

EPISTEMOLOGY: (how we find truth)  We must recognize that knowledge
and truth will always be elusive and subjective.  As Rupert
Sheldrake points out, even "natural laws" seem to be evolving.
They are not static and unchanging.  A balance of intuition, reason
and empirical methods must be applied in seeking knowledge in any
field, though the appropriate balance of methods will depend on the
field.  And these can be used to prove that some viewpoints are
more accurate than others, even if they aren't the "ultimate, final
truth".
     Today humans are becoming aware that humans "construct"
reality, create truth, rather than discovering it.   Reality is not
some objective, knowable entity created by God or natural law.  It
is an evolving, ever-changing process.
     Individuals know reality through their particular
personal/social/political "psychic grid".  What is important is for
each of us to decide what psychic grid we choose to work from and
how to change it if we choose.  Each of us can create
philosophically/emotionally gratifying reality.  We don't have to
just go along with what the power structure calls reality.

METAPHYSICS:  (the nature and purpose of reality)  Consciousness is
both the nature and the propose of reality.  I choose to call the
nature and purpose of reality "consciousness" because the new
sciences show principles like consciousness operate throughout
reality. At the subatomic level I equate the dynamic, yang force
with imagination and will, and the integrating, yin force with
memory and creativity.  There is an inherent drive to evolve, for
the propose of exploring full the potentials of consciousness, and,
ultimately, to develop into fully self-conscious beings like
ourselves.

     There may well be an ever evolving "morphogenetic field"
of human consciousness.   Individual consciousness survive and
passes from body to body over many life times in a process
known as "reincarnation".
     The concept of consciousness must replace the concept of
god. For if we know that consciousness is the basis of
reality, and if we relate that to the fact that we all have
consciousness, then it is obvious to all that we are the
personification of natural, not "divine" principles of
reality. The word god just confuses people, making them think
that there is some divinity apart from and above from
themselves.
     Moreover, as experience has shown, the concept of god is
so easily corrupted by authoritarianism as to be worse than
useless -- ie. totally counter-productive.  How many people
have been persecuted and murdered in the name of this, that or
the other "god"??
     People of good will must recognize this and give up the
word god.  We are the product of our own conscious evolution
for our own conscious purposes.    We created ourselves -- and
we did not create ourselves to live in ignorance of that fact
or to make ourselves suffer!!

METAPSYCHOLOGY: (spiritual psychology)  We know that the human
brain is really three brains: the original reptilian and
mammalian brains controlling automatic and reflexive survival
functions, and, heaped over these, the unique human "neo-
cortex" which contains enormous intellectual and creative
potentials.
     Humans do not have to be content to be ruled by their
"lower brains," by their most basic needs for survival,
procreation and status.  Abraham Maslow points out there is a
psychological need hierarchy.  If humans remain stuck on
fulfilling the lower needs (safety, belonging, esteem) and
ignore fulfillment of the higher needs (self-actualization,
humanistic values, peak experiences) they become frustrated,
obsessive, and addicted -- to food, drink, sex, power, money.
     The need hierarchy and the concept of chakras describe
essentially the same phenomena.  Humans rise up the need
hierarchy or chakras in 3 ways: 1) by being aware that they in
fact exist; 2) by creating a culture which suggests simple, as
opposed to extravagant, definition of what fulfillment of
these basic needs are and then creates institutions which make
sure these basic need are fulfilled; 3) by having myths,
symbols, and rituals which reinforce the existence and
fulfillment of all human physical, emotional and spiritual
needs.
     Cultures worldwide have too little of the knowledge,
attitudes and structures needed to boost us up our need
hierarchies.  However, through education and meditation humans
can develop their higher brain, move up the need hierarchy,
rise to higher consciousness.  They can lose the desire for
obsessive material accumulation, develop a tolerance for
individual diversity, experience love and connectedness with
all living things, give up the need to dominate, exploit or
direct them, fulfill their individual potentials and even
experience cosmic consciousness, cosmic ecstasy.


ETHICS:  (What values we should pursue, how we should act
towards one and other)  I believe in a yin-yang ethical
system.  One in which hedonism/self-actualization are the yang
goals, and utilitarian "what's best for all" the yin goals.
     I believe our actions towards one and other must also be
very "yin-yang".  The yang is the libertarian view that the
individual is free to do as she/he pleases as long as she/he
doe not harm others.  The yin is non-violence, cooperation and
mutual aid.  They are both necessary and totally
complementary.


POLITICS:  We must begin to understand Gandhi's message that
all conflicts - personal and political, individual and group,
local, regional and global - should be resolved through non-
violent mediation instead of police and military violence.
Today's great nation states  have been created and maintained
by violence.  Without violence they, would crumble, to be
replaced by networks of non-violent communities.
     Individuals must be free to establish or choose their own
ethical system and then join in free, self-governing
communities with those who share those views.  However, this
"yang" commmunitarianism must be complemented by the "yin"
values of non-violent conflict resolution between communities
and mutual aid to all afflicted humans, whateve their
community.
     Our means to creating this society should be nonviolent
as the ends we seek.  We should be assertive as possible,
starting as soon as possible.


	 A Mother's Day Message 

Everyone has a mother.  She is usually regarded with much love and
affection, as the benign, loving presence in our childhood. That is,
unless she was abusive, in which case her kids usually write books
about her later.  But who could forget the apprehension and downright
FEAR you'd have if you had pulled your sister's hair, or written on
the walls with a crayon, or got caught snitching a cookie from the
cookie jar. The fear was not that of an innocent victim of
oppression, but of a wrongdoer facing just punishment.  The fear and
loathing would inevitably subside after your behind would stop
smarting, and she'd be back to being Benevolent Mom again.
	As it is with our mother, so is it with the Earth Mother.  Those who live in harmony with Her prosper, their needs met from Her bounty.
Those who do violence to Her, however, risk Her wrath.  The Mother is
not just mild Demeter and sweet Parvati, but dark Hecate, the fierce
Durga, and the absolutely horrifying Kali. She cares for us and loves
us, and Her patience is near boundless. But Her patience has limits. 
We live in a time when more rape has been perpetrated on Her than in any other time of our existance as a species. Her Body has been defiled by mining and over-building. Her exhalations have been made foul by the smoke of cars and factories. And from Her Sacred Body, the Anglo has extracted what could be the seeds of our extinction--the Uranium used in both weapons production and nuclear power.  The sacred Hopi prophecies speak of the world being defiled by "...a bowl full of
ashes." This could mean the various atmospheric and underground detonations of nuclear weapons, or the accidents at Chernobyl and Three Mile Island.
	I believe that this Bowl Full Of Ashes is not only these, but refers to all the destruction we have wrought on Our Mother.  I have had some information revealed to me, in a way that seems to suggest that the Mother was speaking to me, both through Big Dreams and through an uncanny transmission I got while hanging out at Sepulveda Dam Basin.  This is not a boast--this is something which I simply HAVE to talk about. We who strive to walk in harmony with The Mother, be you Wiccan, or Shamanist, or just someone who cares, have an awesome
responsibility.  Putting it simply, we are the ONLY FORCE STANDING
BETWEEN THE PEOPLE OF EARTH AND HER RIGHTEOUS WRATH. 
	Our efforts might not be entirely enough to stay Her fury, considering the dramatic upswing in natural disasters that have occured over the last 10 years, but it is obvious that WE MUST TRY. Shamanism has been "rediscovered" for a very basic reason.  It means the possibility of healing this Planet and regaining awareness of Our Mother's will.  We must guard against this tradition being bastardized and cheapened by those who commercialize these ways, and be very careful to not fall into the trap of honoring Mother to the point of forgetting the Sky Father, and forgetting that both Mother and Father are the ways that The Source Of All is revealed to us in a form we can understand.  We must also be careful to whom we reveal information, being mindful that an unstable mind given some of this knowledge is EXTREMELY DANGEROUS. But most importantly, Our Mother is calling us to restore our link with Her, and to work towards her healing.  We have a lot of work ahead of us.  Our very lives depend on it.
For The Earth Mother...ALWAYS!!!!!

Enju.
Michelle Klein-Hass

	 Memory, A Proposed New Model 

  We will be using a chart based on a simplified model of Laser Holography to look at the nature  of consciousness and memory.  This model will be  very simplified, but necessitate a brief layman's introduction to the  principles of physics involved in holography.  It is no accident that mystics and wise men of all ages have often spoken about certain aspects  of mental and spiritual activity, as well as knowledge in terms relating to  light.  Please keep in mind that this is a MODEL only, and will fall far short of expressing the true complexity of the subject.
  
                     Holographic Imaging Model of Consciousness 
                                                 _____________ 
                                                /            /| 
                                               /            / | 
                                              /____________/  | 
               Laser             [reference]  |           |   | 
               ______        Prism  [beam]    |   OBJECT  |  /  
              /     | coherent |\->->->->->->-|           | / 
             /      |>=>=>=>=>=| \            |___________|/ 
             \      |)=>=>=>=>=| /                  \/        
              \_____|   light  |/\            /     \/    
                                  \/         /\     \/    
                                  [working beam]    \/    
                                    \      /    [reflected image]   
                                     \/   /\        \/    
                                      \  /          \/    
                               _______ \/_______  ____ ____ 
                                     MIRROR        SCREEN 
 
	The characteristic of a laser that makes it so useful is that it is  the  source  of "pure" or coherent light.  "Normal" light is composed  of  many  frequencies  which  are  all jumbled together and out of phase.   Try to picture the set of ripples generated in a still pool of water when just  one pebble is dropped in.   All of the wave crests are equidistant and in phase and highly regular, aren't they?  This is analogous to laser light.   Now picture the same pool, only toss in a random handful of pebbles, the results are quite different aren't they?  This is analogous to "normal" light. 
     
	The laser generates coherent light which enters a prism that splits the beam in two:  (1)  the Reference Beam, and  (2) the Working Beam.    The working beam is, in turn, reflected from a mirror and redirected back to the object being illuminated.  When the wave fronts of the two beams collide  on the surface, they create an "interference pattern" which is reflected to the screen  or photographic  plate.  This interference pattern, when properly viewed, recreates the 3 dimensional image of the original object. 
 
	At first look, one might well say: "O.K.,this works well for an explanation of a laser light show, but what bearing does it have on the operation and function of the human mind?"  I see the symbolism in this model as follows:
	1) The coherent light is the "light" or conscious(ness) energy of the Aether, sort of the "Universal Mind" if you will.
	2> The Prism symbolizes two of the directional functions of the "Higher Self; that of illuminating both the object form its own standpoint, and of providing "light" (consciousness) for the Mirror.
	3. The Mirror represents a function of the sub conscious mind in the creation of "attention" or focusing of consciousness on the world.
	4. The Screen (photographic plate) is the storage mechanism/process for what we call memory.
Therefore the Prism, Mirror, and Screen may all be used to symbolize certain portions of the mind or mental processes in a human being.
	Because the Prism, Mirror,and screen are a part of the individual and unique to that individual, the actual "records" or memories (and consciousness) of the same event or object will vary a great deal form one individual to another.  None of these functions exists in isolation from the others, so there is a process of "feedback" going on at all times between them.  The nature of the recorded "images" will "color" and modify both the prism and the mirror, thereby modifying the quqlity of all future images, memories, or recordings.  This is one of the reasons that memories of past events can color or distort our present perceptions of reality so thoroughly.
	One of our tasks (many would call it a "Great Work") in our lifetime is to try to "purify" or refine the quality of the Prism function, so that the "light" that forms the "working beam" is as close to identical in quality to the "reference beam" as possible.  Some call this process tha attaining of consciousness of the Higher Self.  Another task is to "polish" and learn control over the mirror function so that the reference beam may be directed more precisely and with little or (ideally) no distortion upon the objects/events of our attention.  Yet a third task is to do our best to perfect the recording mechanism of the screen, in order that the meory-image be as faithful as possible to what was presented to it.
	Another point worth keeping in mind at this point is that ALL memories, no matter how distorted and/or "colored" are REAL to the individual possessing those memories.  This fact may well explain the apparent anomaly of people suffering from PROVABLE no-existent abuse at an early age.  If a traumatic and non-understood (or misunderstood) event occurs to an individual at an early age, the only recording will be one of trauma and an individual can be easily "talked into" (by self or others) putting that trauma into a frame of reference that can be presently understood.  The fact That a meory is misunderstood, distorted, etc., does not make the any less "real" in their effect on the individual, and it must be dealt with as such.
	Another interesting point is that these "holgrams" or memory images can cometogether in a synergy where the sum of the parts becomes greater than the whole in a process of "constellation" (in Jungian terms) and form whole "complexes" which take on a (seeming?) life of their own.  If these complexes are encouraged to grow and flourish, they can also be percieved by (some) others as some sort of "other worldly beings" and can be further fed and strengthened by others until they become Archetypal in nature.  This process could well be the cause of many of the "Angels" and "Demons" of the Christian and other Pantheons.

             Some Magical Musical Selections

This is a small listing of 'New Age' music derived in part from suggestions
in the book 'Vision Quest' by Nevill Drury (Prism Press,1984),
and my own limited personal experience. These albums almost all
contain exclusively instrumental tracks, usually long & to varying degrees
'transcendental',suggestive of 'altered states'or just pleasant background
music well suited for meditation, magick, etc.

Fripp & Eno:     Evening Star

Edgar Froese:    Aqua
                 Ages
                 Epsilon in Malaysian Pale

Klaus Schulze:   Irrlicht
                 Cyborg
                 Timewind
                 Blackdance
                 Moondawn
                 Mirage

Tangerine Dream: Alpha Centauri } in a boxed set: In the Beginning
                 Zeit           }
                 Atem           }
                 Force Majeure
                 Phaedra
                 Rubycon
                 Encore
                 Stratosfear

Brian Eno:       Discreet Music
                 Ambient 1: Music for Airports
                 Ambient 3: Day of Radiance (by Laraaji; produced by Eno)
                 Ambient 4: On Land

Ash Ra Temple:   New Age of Earth
                 Join Inn

Steve Halpern:   Zodiac Suite

Mike Oldfield:   Ommadawn
                 Incantations
                 Tubular Bells

Kay Gardner:     Moods and Rituals

Jade Warrior:    Waves

Robert Bearns &
 Ron Dexter:    Golden Voyage

Jan Garbarek    Dis


Kitaro:         Oasis

Paul Horn       Inside the Great Pyramid
                Inside The Taj Mahal

Philip Glass:   Koyaanisqatsi (soundtrack)
                Einstein on the Beach (boxed set)
                North Star
                Glassworks

Jean Michel Jarre: Equinoxe
                   Oxygene

Vangelis:       Soil Festivities
                Ignacio


A resource book of inner space music compiled by Anna Turner and
Stephen Hill based on a selection of music played by KPFA, Berkeley
over the last 10 years - 'The Hearts of Space Guide' is reportedly
available from PO Box 31321, San Francisco, CA 94131

Anyone with other musical suggestions feel free to add to this list
as you will.




ASCII MUSICAL NOTATION
developed by Leigh Ann Hussey
with help from Shadowthought and Josh Gordon

Each line of the music consists of 4 lines of music.  The time signature(s),
the lines between bars, and each note take up one column, with modifiers such
as sharps, flats, and dots extending a note up to three columns.  The time
signature is written at the beginning in the obvious way.  Three vertical bars
(lines 2 to 4) mark the divisions between measures.  Lines 1 to 3 indicate
note durations, as follows:

     1/16   1/8   1/4   1/2   dotted-1/2   1/8    1/4
     note   note  note  note     note      rest   rest
      =      _
      |      |     |     |        |         '      %
      |      |     |     o        o.

Line 4 indicates the pitch.  The numbers 1 to 8 mark the octave including
middle C (A through F);  1' to 8', one octave above middle C;  1" to 8", two
octaves above middle C; '1 to '8, the octave below middle C. A number followed
by a # is a sharp; a number followed by a lower-case b is a flat.  Underscores
connecting a note to the next note indicate a slur.  Consider the following
examples:

                                 HOOF AND HORN

                |               |                    |             ||
4  |    |    |  |  |    |    |  |  |   |    |     |  |  |   |   |  ||
-  |    |    o  |  |    |    o  |  |   |    |     |  |  |   |   o  ||
4  1    7b   1  |  1    7b   1  |  1   3b   2     7b |  7b  2   1  ||
  Hoof and horn,  hoof and horn,  All that dies  shall be   re-born.
  Corn and grain, corn and grain, All that falls shall rise a- gain.


                        PATIENCE/WAITING MEDICINE CHANT

   ____  |        ____  |        ||
4  |  |  |  |  |  |  |  |  |  |  ||
-  |  |  |  o  |  |  |  |  o  |  ||
4  3' 5' |  5' 2' 2' 1' |  6__6  ||
   Hey    Yah Hey  Hey      Yah


                            CALYPSO CHANGING CHANT
                     (1) and (2) mark beginnings for round

  (1)
   _            _        | _        _         | _          _        |
5  |  |    |    |  |  |  | |  |  |  |   |  |  | |   |   |  |   |  | |
-  |  |    |    |  |  |  | |  |  |  |   |  |  | |   |   |  |   |  | |
4  3' 2'   1'   7  6__1' | 7  1' 2'  5  3'_1' | 3'  2'  1' 7   6__1'|
  We come from the fire,  Living in the fire,   Go back to the fire,

                       (2)
      _        _      |        |              | _          _        |
 |    |   |    |  |   | |    | |  |   |  |  | | |   |   |  |   |  | |
 |    |   |    |  o   | o.   o |  o   |  |  | | |   |   |  |   |  | |
 7    1'  2'   7  1'  | 3'   4'|  5'  4' 3' 1'| 3'  3'  3' 3'  4'_4'|
turn the world around!  We come from the fire,  Go back to the fire,

      _        _      ||
 |    |   |    |  |   ||
 |    |   |    |  o   ||
 2'   2'  7    7  1'  ||
turn the world around.

ADDITIONAL  We come from the mountain, living in the mountain,
VERSES:     Go back to the mountain, turn the world around!
            We come from the mountain;
            Go back to the mountain, turn the world around!

            (Also: spirit, ocean, prairie, forest, river, water, etc.)

            I'm the hundreth monkey, we're a hundred monkeys,
            Be the hundreth monkey, turn the world around!
            Be the hundreth monkey,
            Be the hundreth monkey, turn the world around!


                               AUM SHIVAYA VASHI

          ___ ___ |            |         ___ ___ |            ||
4  |   |  | | | | | |  |  %  % |  |   |  | | | | | |  |  %  % ||
-  |   |  | | | | | |  |       |  |   |  | | | | | |  |       ||
4  1   5  4 3 2 4 | 5  1       | '7   4  3 2 1 3 | 4 '7       ||
   Aum Shiva--ya-   Va-shi,       Aum Shiva--ya-   Va-shi, ...

From Crowley: "Note that 'shi' means rest, the absolute or male aspect of the
Deity; 'va' is energy, the manifested or female side of Deity. This mantra
represents the whole course of the Universe, from Zero through the finite back
to Zero."


                              GOD/GODDESS CHANTS

      ____ |      _____ |        | _____  _____ |      |       |   _    |   ||
2  |  |  | |  |   |   | | |    | | |   |  |   | | |  | | |   | | ' |  | | | ||
-  |  |  | |  |   |   | | |    | | |   |  |   | | |  | | |   | |   |  | | o ||
4  1  1  1 |  1   1   1 |'7   '7 | 1   1  1   1 | 1  1 | 1   1 |  '7 '7 | 1 ||
   I-sis,A-  star-te, Di- a-   na, He- ca-te, De- me-ter,Ka- li,   In-na- na.
   O-din,Cer-nun- nos,    Merd-dyn,Man-na-nan,He- li-os, Shi-va,   Horned One.

From:    Claudia Slate
To:      Zhahai Stewart                           Msg #35, 14-Jan-89 Subject: Re: Lilith

	  In response to your request for information on
 Lilith, I looked her up in "The Woman's Encyclopedia of Myths and Secrets" by Barbara Walker and published by Harper and Row.  (1983).  This book was
strongly recommended to me by a Dallas parapsychology teacher, (male at that), who felt I might enjoy and benefit from this study of sexism, which is dealt with in the book from both historical and mythical viewpoints.

I found this information, which I have paraphrased for the most part.

Lilith, (also know as Lilit), was a relic of an early rabbinical attempt to
assimilate the Sumero-Babylonian Goddess Belit-ili, or Belili, to Jewish
mythology.  to the Canaanites, Lilith was Baalat, the "Divine Lady".
Hebraic tradition said Adam married Lilith because he grew tired of mating
with animals, a common custom of Middle-Eastern herdsmen, though the Old
Testament declared it a sin.  Moslems were insistent on the male-superior
sexual position and apparently Lilith was not Moslem, disagreed with Adam and flew away to the Red Sea.

God sent angels to bring Lilith back, but she refused to return.  She
supposedly spent her time mating with "demons" and gave birth to "a hundred
children a day".  (Busy woman!) So God had to produce Eve as Lilith's more
docile replacement.  Lilith became the "Great Mother" of settled tribes who resisted invasions of nomadic herdsmen represented by Adam.   Early Hebrews disliked the Great Mother who is said to have drank the blood of Abel after he was slain by Cain.

Lilith's Red Sea was another version of Kali Ma's Ocean of Blood, which gave birth to all things.  There may have been a connection between Lilith and the Etuscan divinity Leinth, who had no face and who waited at the gate of the underworld along with Eita and Persipnei, (Hades and Persephone) to receive the souls of the dead.   The underworld gate was a yoni and a lily, which had no face.  Admission into the underworld was often mythologized as a sexual union.  The lily or lilu, (lotus) was the Great Mother's flower - yoni, whose title formed Lilith's name.

The story of Lilith disappeared from the Bible, but her daughters, the lilim, haunted men for over a thousand years. The lilim were thought responsible for nocturnal emissions and the Jews still made amulets to keep away the lilim well into the Middle Ages. Greeks adopted the lilim and called them, Lamiae, Empusae, or Daughters of Hecate.  Christians also adopted them and called them harlots of hell or succubae.  They believed that Lilith laughed every time a Christian man has a wet dream.  The Daughters of Lilith were supposedly very beautiful and presumed to be so
expert at lovemaking that after an experience with one, a man couldn't be
content with a mere mortal woman.


From:    Zhahai Stewart
To:      Claudia Slate                            Msg #83, 20-Jan-89 01:29pm
Subject: Re: Lilith

Thanks for the information about Lillith.  Unfortunately, it doesn't quite
answer my questions about Lillith, which are not so much what the  myth or
legend is, as how was it propagated down thru history to us?

A while ago, someone here suggested that Lillith was expunged from the
Christian Bible.  Others, more knowledgeable about that than I, gave reasons that that was unlikely as a Christian era event, without postulating a monumental conspiracy.  OK, if Lillith is at least as old as the bible, how did the myth or legend get propogated?  Was there lost ancient written material?  Or was it propagated orally for many generations even after some or many of the books of the old testament were written down?  Or did it arise later?

As for the lovemaking of the daughters of Lillith, sounds kinda fun.  (Maybe we should ask David Rice about that?)  Do the sons of Pan spoil mortal women as well?  :-)

Barbara Walker's Encyclopedia is interesting, but seldom gives very thorough sources.  It is apparently worth keeping that grain of salt on hand.

I just got her Tarot cards & book; pretty powerful images, I thought.   I
haven't tried a reading with them yet.

Thanks for the info!
 B*B ~z~

---
 * Origin: Adelante - 300 meters above Boulder, CO (Opus 1:104/93)

From:    Tony Iannotti
To:      Zhahai Stewart                           Msg #116, 24-Jan-89 10:52am
Subject: Re: Lilith

	As I understand it, Lilith is said to be as old as the bible, because
she is mentioned in the Mishna, a form of commentary on the Pentateuch.
Whether she was ever in what is now canonical, i.e. Genesis per se, is hard to prove or disprove. The Mishna was an oral tradition for much longer. She has been identified with Ishtar in much the same ce" way as Mercury to Thoth to Wotan. I don't think there is a literal or philological connection.


---
 * Origin: OPERA DEII = BaphoNet-by-the-Sea (718)499-9277 (Opus 1:107/293)

From:    Antony Landsman
To:      Zhahai Stewart                           Msg #122, 10-Jan-88 03:58pm
Subject: Re: Lilith


 >  Have you any insight as to where the Lillith myth
 > originates?  For example, what are the oldest documents
 > that mention Lillith?  If indeed Lillith goes back at least
 > as far as the beginnings of the old testament, was that
 > myth carried verbally even while the rest of the Adam & Eve
 > show was written? Or did Lillith originate later?

	Lillith is mentioned in an esoteric Jewish text called the Midrash.  It is a  compilation of mystical interpretations surrounding the Torah (old
Testament).  It was handed down orally along with the rest of the Talmud and was written down in the middle ages when the Rabbis thought that these
teachings might be forgotten.

		 Apparently Lillith was created at the same time as Adam (see the
initial reference to the creation of man "Man and Woman" he created them) but somehow disappeared from the scene due to her rebelious nature.

	I think that she was probably the primary Goddess in the region prior
to the advent and revolution of the Jehovah followers.  I also tend to believe that Innana was one of her descendants.

Blessed Be

--- QuickBBS v2.03
 * Origin: Canyonlands BBS, Moab Utah: The most scenic place on Earth
(1:15/27)


From:    Inanna Seastar
To:      Antony Landsman                          Msg #145, 25-Jan-89 07:32pm
Subject: Re: Lilith

	The only Lilith likely to be found in _my_ family huluppu-tree is Lilith Velkor... :-)

	On a more sirius note (even though I don't use Sirius any more; I use
Gnome), there is no question that Inanna is a third- or later-generation
goddess in the Sumerian pantheon.  I rather suspect that the image of Inanna as THE Goddess before whom all other deities at least swear a little fealty comes from Uruk.  Inanna was the matron goddess of Uruk, and most of our legends and such concerning her were dug up (literally) in Uruk.  The myth of the huluppu-tree shows a young Inanna, in a young Uruk, trying to get help from other deities of other, older cities to get rid of a problem that was too big for her to handle at the time.  The problem is solved by Gilgamesh, King of Uruk, rather than by any foreigner.  Likewise, the tale of Inanna & Enki & the _me's_ (civic virtues), shows a young goddess of a young city who has managed to elevate her city into the first rank.  In winning the _me's_ from Enki, Inanna adds to them by the time she gets her virtuous cargo back to Uruk.  I do not recall whether Lilith was formally mentioned as being in Inanna's lineage, though.

					Blessed Bheer--drinking Enki under the table--
					Inanna


--- Gnome v1.30
 * Origin: The Lizard King--Inanna Seastar's Place (1:104/45.5)


ZS>  "As  for  the  lovemaking  of the daughters of Lillith,
sounds ZS> kinda fun. (Maybe we should ask David Rice  about
that?)

Er, were  you  interested  in  some  phone  numbers?    It's
extreamly hard work to love a daughter of  Lilith,  but  the
rewards are undeniably worth it.

I've  started  an  extended study on strong Lilith women vs.
the domesticated Eve ones.   So  far,  with  only  about  18
tallies  in  (painstakingly  and  personaly  researched with
great, er, debauch, with plans on adding  many  hundreds  of
more into the study), the following has been observed:

Most  American  men give out long before the Lilithian woman
(or any other) will.  Lilith will say "Excuse me, kind sir,"
(as she can't remember his name at the moment). "You're  not
finished, are you?!" and Eve will say "Gee, that was great!"
and  reach  for the batteries and flee into the bathroom for
an hour.

Lesbians tend to be strongly Lilithian.  This may be because
"the only thing men are good FOR they aren't  good  AT,"  as
the true  and  valid saying goes.  Also, most if not all men
are little cry babies,  and  Lilith  can't  stand  for  that
nonsence.

Conversly,  Eve  women always knew men make horrible lovers,
but resign themselves to 4 minutes of sex twice a week, when
they'd rather have 16 hours of sex every day.  This is  why,
perhaps, Eveian women make such good Catholics.

If your typical male pig says, rightly, that a woman's place
is  in  the bed, Lilith will say "Eat shit and die!" and Eve
will say "Yes, dear," and hate herself.

	The WICCAN INFORMATION NETWORK


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Date:  01-23-91  22:45
An Open Letter to Selena Fox
                              by Isaac Bonewits
    
 Dear Selena:
 ...
 A few months ago I received a mailing from Circle in which you
 asked for (a) money to finish paying off the mortgage for the land
 Circle has been buying for many years, (b) suggestions for
 fund raising methods, and (c) "ideas and suggestions" as to how
 Circle should grow.
    
 I also read the mailings put out earlier this year by the
 "revolutionary" members of Circle, including the transcript of the
 meeting between them, yourself, and your lawyer. Confused,
 puzzled, and pained, I talked to you and to your supporters and
 opponents, including former workers at your headquarters. The more
 I learned, the more disturbed I became.
    
 Apparently, you are an intensely private person and have always
 resented people looking at what you consider your personal
 business. Yet my concern for Circle is not gossip, nor is it (as
 you put it to me) "sticking my nose where it doesn't belong."
 Circle is large, international, and has served a unique networking
 function in our community. If you don't know by now that what
 happens to you matters to us all, and that you have become a
 "public figure" in our community, then you've seriously
 underestimated your own importance.
    
 For many, many Neopagans, Circle was a doorway to the Goddess
 and to Her people. Our community would be considerably smaller, if
 it hadn't been for the work that Circle did for so many years.
 That you have been one of the most widely respected, loved, and
 trusted leaders in the Neopagan community, makes this letter
 especially painful to write.
    
 Circle was one of the first groups to buy land for Neopagan use.
 For years I championed your cause, both because I felt that land
 purchases were an inevitable evolutionary step for our community
 and because of the undeniably good work you had done as a
 networking organization. I recommended you to correspondents who
 wanted contacts and pointed you out as an example of a Neopagan
 group that had obtained real estate without getting corrupted.
    
 I no longer feel that I can support you or Circle, or advise
 others to do so. The change in my attitude has come about slowly,
 over a period of several years, with the recent events
 crystallizing my perceptions. Things add up...
    
 After years of correctly telling folks at gatherings not to take
 photographs of people without their permission, especially
 during rituals, you still run around during ceremonies (ignoring
 the spiritual energies being raised and focussed), or even at
 skyclad bonfire dances, snapping pictures for your slide
 collection and Circle Network News. Some of those slides have been
 shown to strangers all around the country, other photos were
 published in C.N.N. and even in non-Pagan publications -- at least
 some without the consent of the people depicted. This is only one
 example of an apparently pervasive attitude you seem to have that
 the rules you impose on others simply don't apply to yourself.

    
 Other examples: After refusing to pay the expenses of other
 Neopagan teachers to attend and speak at Circle's well-financed
 events, you always demand red-carpet treatment for yourself and
 your husband to attend and present workshops at events held by
 others. Despite being constantly recommended by other Neopagan
 individuals and organizations, you seldom recommend any teacher or
 group other than yourself and Circle. After building the "Church
 of Circle Wicca" as one of the most famous Wiccan churches in the
 world, you unilaterally decided this year to drop "the W word" --
 a position I tend to support for the community at large, but one
 which seems to leave your thousands of Wiccan members without a
 voice. You then attempted to declare a copyright on the
 wide-spread concept of Nature mysticism.
    
 Circle has a reputation as an all-inclusive Neopagan networking
 organization, yet former Circle workers agree that, for at least
 five years, you discouraged them from giving networking contacts
 to inquirers, instead having them sell the Circle Guide to Pagan
 Groups and ads in C.N.N. Apparently this was originally because
 doing referrals took too much time out of the limited number of
 volunteer-hours you had available, yet you never announced to the
 community that you had stopped providing local Neopagan contacts,
 or what you had decided was a higher priority. Worse, after a loud
 argument with one of Circle's critics, you censored his
 organization's listings out of the 1990 Guide. Even if this was
 done with his consent (as one witness claims), it was grossly
 inappropriate for a reference work that many people believe to be
 a complete listing of Neopagan resources.
    
 You bought Circle Sanctuary with donations sent by thousands of
 Neopagans, originally claiming that it would be open and available
 for general use by the community, and then fenced it about with so
 many restrictions that it has become essentially your private
 property. A half-dozen ex-workers at Circle agreed that it was
 nearly impossible for ordinary Neopagans to visit "their"
 sanctuary for religious purposes without providing money and/or
 free labor to you at the same time. Amazingly enough, one couple 
 on the west coast claims that after donating over $5,000 to Circle
 they were refused permission to visit the land because they had a
 small child with them!
    
 Circle's by-laws have never been published, so no one knows for
 sure who is or isn't a "member" of Circle for voting purposes, nor
 how your board of directors gets elected. You told me that there
 have been and are other members of your board of directors
 (besides yourself, your husband Dennis and your lawyer), but
 declined to give me the current names. Your opponents tell me that
 this "secret board of directors" is a story you've told for years,
 but I was able to verify the names of two people who have been
 directors in the past. Apparently your policy is simply to have
 the board consist of you, your spouse (first Jim and now Dennis)
 and one other person -- a handy way to make sure that you retain
 majority control.

 There are also legitimate questions about the enormous sums of
 money that have flowed through your hands over the years. I have
 been informed, by extremely reliable sources, that you have used
 one of Circle's checking accounts as a personal one, that normal
 financial books don't exist and never have, that Dennis' education
 has been paid for in large part out of Circle's general funds, and
 that he forbid workers at your headquarters to open the mail
 because they had been asking questions about incoming bank
 statements. Further, Dennis has been quoted mentioning a secret
 fund that would provide for your personal survival, should Circle
 ever fold.
    
 When I brought some of these allegations up to you in our
 conversation, you denied a few of them directly and evaded
 responding to others. As an investigative journalist and a
 concerned member of the Neopagan community, I have no way of
 knowing how many of these very serious accusations against you may
 be true -- but without published financial reports, neither does
 anybody else! Hundreds of thousands of dollars have been donated
 to Circle over the years, yet no one seems to know where it has
 all gone, and you're not saying. You told me that neither federal
 nor Wisconsin law requires you to file or publish financial
 reports. Yet hadn't it ever occurred to you that sooner or later
 the people who had been giving you all that money would want to
 know what you had done with it -- and that they would have a moral
 right to know?
    
 When the broken-hearted people who thought they were members of
 Circle tried to confront you over these issues of power and
 accountability, your response was to bring in a lawyer who reacted
 to all criticism and questioning with threatened lawsuits. At
 that meeting you danced around the issues that people brought up,
 never giving a straight answer to any question. Instead you
 focused on your anger towards those who had used Circle's mailing
 list to share their fears and concerns. Your comments on all of
 this in Circle Network News omitted most of the serious criticism
 that had been laid against you and Circle, and implied that
 nothing negative was happening. Your phone conversation with me
 consisted of a few direct denials, dozens of evasions, efforts to
 pump me for my sources, and repeated threats of unspecified
 legal and other troubles for me and my organization (Ar nDraiocht
 Fein: A Druid Fellowship, Inc. -- "ADF") if I persisted in my
 plans to publish the results of my investigation.

 This behavior is not what we expect from a world-famous Neopagan
 organization run by someone many consider to be a Neopagan
 saint. What has gone wrong? I am inevitably reminded of the
 scandals surrounding the P.T.L. organization and the fact that no
 Christian leader was willing to criticize the Bakkers until after
 the media exposed them. The scandal almost destroyed the entire
 field of televangelism. That might seem good to Neopagans, but
 now the shoes are on our feet.
 

 Now it's one of our leaders who seems to be behaving in an
 unethical and irresponsible manner. What should we do, Selena?
 Should we all be silent and pretend that nothing is wrong, while
 we hope for your problems to go away by themselves? Should we wait
 until Circle blows up in our faces, strengthening the biases of
 those who are opposed to the very idea of large public Neopagan
 churches? Should we wait until you are investigated by hostile
 outside forces, making it infinitely harder for other Neopagans to
 get fair treatment -- and no doubt leading to yet another
 fund-raising campaign to protect you from "anti-Pagan
 persecution"? Most importantly, would such inaction on our part
 benefit the community or the Earth?
    
 I'm not saying that ADF and I are perfect in regard to all these
 issues. ADF's finances were confused for several years, first
 because I was paying out of my own pocket for most of our expenses
 (and seldom kept receipts), and later because our bookkeeper was
 an inexperienced volunteer (now we have a professional accountant
 on the Board). We have not always delivered on time the products
 or publications that we promised our members. But, by the Gods,
 when we have made mistakes, we have admitted it. We publish our
 by-laws so that all our members know the rules to our game, we
 print financial statements to let our members know how their money
 is spent, and we make available the minutes from our Board
 meetings so everyone will know how and why decisions are made.
 When our members have offered legitimate complaints about how we
 have handled things, we have listened carefully and then tried to
 respond appropriately.
    
 I will admit to some envy of you and Circle. When I think of all
 the good that might have been accomplished by ADF (or by any of a
 dozen other public Neopagan churches) if we had one-half of
 your income, I get both sad and angry. I've spent my entire adult
 life, as have other Neopagan leaders, living far below the
 economic level that my skills could earn me, surviving on an
 income less than that of most members of the Neopagan community --
 just so I could devote myself to the work I believe the Gods want
 me to do. It infuriates me to see enough money flowing into Circle
 to staff three Neopagan churches with full-time clergy, vanishing
 into fairyland without a trace. Of course it's obvious, to
 everyone who knows you, that you and Dennis are not living
 luxuriously. This makes the vanishing money all the more
 puzzling.
    
 I realize that you are not going to appreciate my criticism and
 that I am now on your enemies list for the rest of my life. It
 doesn't matter. I would be betraying both the Earth Mother and my
 own principles if I didn't speak out before matters get even
 worse.

 You have publicly asked for suggestions as to how Circle should
 grow. You've said that you want to put the past behind you and
 concentrate, as always, on "positive energies." OK, here are some
 positive steps you and Circle could take:
    
 Start by admitting, in your own publications, so that all your
 followers will hear you, that Circle has made some serious
 mistakes and that you are a fallible human being.
    
 Adopt and publish a set of by-laws that lets people know who the
 members of Circle are, and what voting rights, if any, they may
 have.
    
 Put several more people on your Board of Directors and publish
 their names, and let us all know how and why they got there. They
 don't all have to be in your local area -- telephone conference
 calls work just fine for Board meetings.
    
 If you haven't already done so, open a separate personal
 checking account for yourself and your husband. Have someone other
 than you or Dennis write the checks for Circle. If you've both
 taken vows of poverty to the church, and are therefore entitled to
 be supported by it, say so. Hire a full-time bookkeeper (you can
 afford the wages), and publish quarterly financial reports. Hire a
 C.P.A. to run an inventory on all Circle's property and publish
 the results. Publish the details on all the land payments you have
 made and how much is still owed.
    
 Design, publish and implement a training system for your clergy
 so that someone other than you and Dennis can be leaders someday.
 Make sure that you both genuinely qualify under the training
 system standards yourselves.
    
 If you're going to continue to present Circle as a networking
 organization, put all your names and addresses into a database,
 add confidentiality safe- guards as requested, update the list
 frequently, and share this data with those who write in and
 request it. Otherwise you should announce to the community that
 you aren't doing referrals anymore, and why.
    
 Publish a detailed explanation of your policies for controlling
 access to the Circle Sanctuary so that people who have donated
 money will know under what circumstances they may use the land
 they have paid for.
    
 Except for the last point, these are all things that we in ADF
 have done or are now trying to do. Many other Neopagan groups have
 done some of them. They are normal for most mainstream churches,
 large and small. Your local Unitarian Universalist congregation
 can probably give you advice on the details. Or you could ask the
 folks at any of a dozen other large Neopagan groups, most of whom
 have been doing these sorts of things for years.

 When I talked to you on the phone, you said that you were
 planning on publishing by-laws and financial reports, and making
 other major changes, before the end of the year. You said that
 turning 40 (as I did last year) and other brushes with mortality
 had turned your thoughts towards setting up Circle to run without
 you. Yet I find it hard to believe that you will take the
 necessary steps without the glare of a community spotlight being
 focussed on you -- hence this open letter. If you can prove me
 wrong and make all the organizational changes that are necessary
 to turn Circle into something we can all be proud of again, I will
 be delighted.
    
 Perhaps more important than these organizational steps, you
 might consider taking a sabbatical for a year or two, and turning
 Circle over to someone you still trust. You need to get back in
 touch with your roots, with the ideals that brought you to
 Neopaganism in the first place.
 But don't expect people in the Neopagan community to continue
 sending you hundreds of thousands of dollars until you have proven
 beyond a reasonable doubt that Circle is open, honest, democratic,
 and financially responsible.
    
 May the Gods bless, heal, and inspire you.
    
                                                                 
    --Isaac
    
 A PS to my fellow Neopagans:
    
 I'm sure that the preceding opinions have shocked and offended
 many of you, especially those of you who love Selena. It is only
 after much meditation and pain that I have decided to publish this
 letter as widely as possible in the Neopagan community. We need to
 discuss the issues in depth, both to help heal Circle and to
 prevent such trouble from happening again to other groups. Perhaps
 we need to develop a detailed code of ethics for running the
 increasing number of public Neopagan churches. Perhaps we need a
 fair and practical listing of what sort of behavior we expect from
 our leaders    -- as part of a "Neopagan Common Law."
    
 I hope that you will meditate upon the issues and discuss them
 with your friends. Ask the leaders of any large Neopagan group you
 may belong to whether they have taken steps similar to those I
 have suggested to Selena. Then write to the publication in which
 you read this. Send a copy of your thoughts to Selena at Circle,
 P.O. Box 219, Mt. Horeb, WI 53572. Send another copy to me at P.O.
 Box 9420, Newark, DE 19714, marked "Circle Controversy." The
 editor of The Druids' Progress has agreed to publish a fair
 representation of the responses in the next issue of D.P., along
 with any reply that Selena may care to make.
    
 Please don't respond to this open letter by criticizing me or
 ADF. As I have admitted many times in the past, I have feet of
 clay going up to my waist, have a gigantic ego, and have made many
 mistakes in running ADF and other Neopagan organizations over the
 years. My virtues or vices are not relevant to the situation at
 Circle, nor is my rudeness in pointing matters out in public that
 many would prefer to keep private.

 Circle's current problems represent an inevitable growth stage,
 not just for itself and Selena, but for the community as a whole.
 As our population soars, we are faced with important questions
 about power, accountability, and ethics. Whether or not Selena is
 willing to honestly and openly address the issues, it's about time
 that the rest of us started thrashing them out. Perhaps after
 discussing this with your friends, you may want to make some
 changes in your own groups. Indeed, the situation at Circle has
 already sparked some major policy revisions and new by-laws for
 ADF and other Neopagan churches as well.  I'm definitely not
 saying that Neopagans should stop giving money to our growing
 number of public Neopagan churches. After all, large scale acti-
 vities do require large scale resources. What I am suggesting is
 that we boycott groups who ask for large donations (or small ones
 constantly), until we see their by-laws, financial reports, and
 minutes of their board meetings. This is the simple sort of common
 sense that any consumer advocate would advise. If we're going to
 give financial, emotional, political, or magical support to a
 group, let's make sure that it's being run in a publicly
 accessible, honest, and responsible manner. Otherwise, we're no
 wiser than the folks who kept the Bakkers in business for so
 long.
    
 Let's all pay careful attention to Selena's response to this
 open letter. Will she send out a mass mailing telling her
 followers that everything is fine and to "think positive"? Will
 she try to sue me for daring to voice concerns held by many? Will
 she publish negative gossip about me (there's plenty available) in
 an attempt to discredit my criticism and avoid answering my
 questions? Will she simply ignore this letter, knowing that the
 vast majority of her support comes from new members of the
 community who will not have read it? Or will she deal forthrightly
 with the issues involved and open Circle up to democratic
 participation by its members? Only time will tell.
    
 On a personal note, I'd like to ask the members of the Neopagan
 community to stop expecting our leaders, national or local, to be
 infallible, impeccable, infinitely strong, Neopagan saints.
 Almost all of us come from dysfunctional families, are survivors
 of various forms of abuse, and/or have had problems with
 addiction, obsession, or eating disorders. We are all subject to
 depression and professional burnout. This is the same profile
 shared by clergy in other religions and people in other helping
 professions. As leaders, we need your love, your understanding,
 and your support (financial, emotional, and spiritual). We also
 need your compassionate and thoughtful criticism to warn us when
 we start to go off the deep end. Hubris, the overwhelming pride
 that offends the Gods, can be caused by uncritical followers as
 easily as by our own egos, with disastrous results for our whole
 community.
    
 As Selena has shown us.
 *******************************************************************
 This open letter and PS are (c) 1990 by Isaac Bonewits, and were
 first published in The Druids' Progress #7 (Fall '90). The
 opinions expressed are those of the author only and do not
 necessarily represent those of ADF, Inc., nor of any other
 organization. Permission to reprint is hereby granted to all
 Neopagan media, including electronic BBS's, if no editing is done
 and this notice is included.


                   The Magickal Pyramid 

                   Daring        Silence
                      +-------------+
                                   
                                   
                            n      
                                   
                                   
                      +-------------+
                  Knowledge       Will

            To Know, To Will, To Dare, To Keep Silent
To Know:
    Knowledge is the first key in any magickal working.  We must know
    what we want to do, and how to do it with skill.
To Will:
     The focus of will provides the external energy necessary to do
     Work.
To Dare:
     This is the "doing" of the magickal operation, sometimes not 	without risk or effort.
To Keep Silent:
     Do not "diffuse" the energies of ANY working by "talking it to
     death", PARTICULARLY with those not directly involved or con	cerned  with the operation.
These four elements form a dynamic interaction with each other and the work or object of the work represented by the "Point" of the pyramid if you visualize this diagram in three dimensions, rather than the two of the computer screen.  These seem to be fundamental principles for group ritual as well as solitary spellwork.


	 The Thorn Ritual 

     The Runic Sub-Committee of the Orgone Committee has been
working on many facets of the Runic Magical System in the past
four years. The following ritual is the result of many months
of discussion and work. May it serve you well.
 
 
     Set-up:
 
            One's Runic Wand (or fingers if one is not available)
            A place in which to cast the circle...
            Meditation on the aspects of the Thorn (Thuriaz) Rune
            
     Sit quietly in the space in which the cirle is to be cast.
     Meditate on the various aspects of the Thorn rune (consult
various sources such as Thorrson's Futhark, F. Asswyn's Tree
Yggdrasil, and N. Pennick's Runic Astrology). Concentrate on the
passive and active protective aspects of the force embodied int 
the Thorn Rune.
 
     Stand Facing North.
     Assume the Isa stance, hands at side and feet together.
     Visualize yourself as an antennae for the forces of the
Multiverse. Feel the forces flowing through you from above and
below. Let the energy flow through your body from the floor and
the sky passing your solar plexus and energizing it.
     When you feel that the energy is flowing smoothly through
your body visualize the space around you as deep blue. The deep
blue of the late night sky. Shimmering with energy. Scintillating
as you look in to it.
     Inhale evenly and deeply from you diaphram (letting your stomach
expand and contract with your breath. Do not allow your upper body
to be moved by the intake of breath. Let the sides of your mid section
and the back of your midsection expand and contract with your breath.
Breath fully and calmly. Let the breath energize your cells. Feel 
the energy adding to the energy raised with the Isa meditation.
  
     Trace the Hammer of Thor with your dominant hand using the
wand or your fingers...
                            I
                            I
                            I
                            I
                     _______________
 
     As you trace the Thorn, say (vibrate) the word Thorn (or 
Thuriaz if you are using the Norse name). Visualize the energy
flowing from you solar plexus, through your hand/wand, tracing
the rune.
    Turn to the East and repeat the invocation. Then to the South
then to the West. Then Above you, then below you.
     Turn to the North (if not already standing in that direction)
and say: 
        Thorn in the North, Hallow and hold this Holy Stead.
     
     Do this for the other five Thorns you have invoked.
 
   
     Having invoked the six points of the circle, we will be invoking
a thorny circle of briar in four parts. Each "string" will be      
invoked as long as you can say the word Thorn. When your breath runs
out then one shoud inhale and begin another string, until you have 
scribed four interlacing, intricate strings of ethric briar. You will
be tracing these strings so as to create a ball similar to yarn. As
you are tracing the strings of briar, visualize the briar as being
covered with sharp, pointy, nasty looking thorns. Invest these 
thorns with the power to keep out unwanted influences.
 
    O.K. now. Stand facing North. Inhale and as you exhale vibrate
the word "Thorn" make the vibration of the name last as long as you
have breath. As you are saing the word trace briar in a circle around
you. Visualize the stream of briar comming out of the end of your
wand/finger. Trace the briar in any way you want. I am fond of
dancing in spirals, spinning in cirlces, moving my hand in the
way an artist would with a pencil if they were in a globe of
canvas... When your breath runs out from the first "Thorn", inhale
and invoke that name again..."TTTTTTHHHHHHHHHOOOOOOOOOOOORRRRRRRRRNNN
NNNNNNNNNNNNNNN", drawing a string of briar around the inner surface
of a globe, forming a globe of briar with your actions. Remember
to see what is already there and fill in the spaces you have yet
to get to. When you are out of breath again, inhale, and begin
the third string of Briar...Don't forget to get the space over your
head and below your feet. Make wide sweeping motions, small scribbly
motions. Let your enjoyment of movement arouse more energy, feel the
energy flowing through you, through your hand, and coming out in the
stream of briar. When you are out of breath inhale, and invoke the
Thorn one last time. Make sure to get all of those places that
have not been covered. Don't worry about small spaces, just make
sure that there are no large gaps in the ball of briar you have
just make. Fix the holes with this last invocation.
 
     As you finish this last invocation of Thorn, stand facing North.
It is not uncommon to feel both exhiliarated and exhausted by this
process. Stand, with feet apart and hands spread over your head. Breath deeply. Visualize the glowing ball of briar...see it, its green tendrils intertwining, feel the vibrance of its life force, a force
that you have given to it. Breath deeply, calming yourself...

    While standing with your feet apart, arms upraised in a "Y"
inhale, and as you exhale feel your energy flowing through the
orb of briar, and see, as you energize the orb, the thorns grow. See
the thorns, browinsh and reddish, getting larger and closing up 
the small spaces that existed between the strings of briar. Feel 
the spaces being blocked off. See the blue of the space around you,
see the orb of thorny briars...Keep the thorns growing until you
feel that the orb is complete and capable of keeping out any unwanted
influences. Infuse the orb of briar with the ability to repel unwanted
energies and permit those energies desired.
 
     Stand in a comfortable position. We are near the end of the
ritual. The invocation of the God/desses. 
     Stand in the Isa position. Say IIIIIISsssssssss.
     Stand in the As (Anuz) position. Say Odhinn.
     Stand in the Beorch position. Say Urdh.
     Stand in the Ing position. Say Freyr.
     Stand in the Foeh position. Say Freya.
     Stand in the Thorn position. Say Thorr.
 
     Stand in the Isa position. Breath deeply. Thank the God/desses
silently. Feel the Orb of Thorns surrounding you.   Begin your
working...secure in your circle.
 
     Certain parts of the ritual were taken from Thorrson's Hammer
Rite. But the ritual is mostly original. The God/dess names at the
end can be altered at your behest but try to keep Odhinn First,
Freya in the middle, and Thorr last. I will be posting meditations
for the Runic God/desses to help with the last part of this ritual.

 
     May your path be filled with Wisdom and Wonder,
     Blessings of the Aesir and Vanir,
 
                                Faunus,
                          The Runic Sub-Committee
                                  of
                           The Orgone Committee
 

	 SOLITARY MOON RITE 
	By: Ellen Reed, Coven of Sothistar

This rite may be used for either New or Full Moon.  The difference is in your meditation and mental attitude in preparation.  Remember that the New Moon is a time of outward work and thought, building to the peak which is the Full Moon.  At  the Full Moon, you should be preparing to lessen the outward flow of energy, bit by bit, until the period before New Mo on, during which you are passive, building a pool of energy within you, in preparation for the New Moon.

The altar should be placed in the center of the ritual area.  On it should be placed a rose or stick of incense on the eastern side, a red votive candle to the South; a cup of water on the West, and a bowl of salt or living plant on the North.

Around your ritual area, you should place an unlighted candle at the cardinal point of each direction.

To begin your rite, enter your darkened temple, carrying one burning candle, white or lavender, with you.  Place it on the center of your altar, sit, and meditate on the meaning of the rite.  When you feel the time is right, stand, and go to the eastern point, carrying with you, the burning taper.  Light the votive at the eastern point and go to the southern, picturing, as you do, an arc of pure strong light curving from one candle to the next.  Continue to the West, and then
 to the North, lighting the candles as you go, and then walk to your eastern candle again, having formed a circle of pro tective light surrounding the area in which you worship.

Return to the center of the circle, replace the candle on the altar, and say:

My Lady of the Moon, who is called Diana, Artemis, Levanah, Isis and by any other names, I come to you to bring you my love and my devotion.  May you grant me the joy of your presence.

Mentally divide the room into four quadrants by visualizing a line of silvery moonlight from the southeast to the northw est, and from the northeast to the southwest.  Go the East, taking with you the rose or incense.  Say:

Sweet Goddess, the gentle breeze is the touch of your loving hand, the wind of storm a reminder of your strength.  The s ound of the trees in the wind is your voice, and the fragrance of flowers borne on the wind is your gift of beauty.

Place the rose next to the votive candle, then stand there as you picture the quadrant filling with moonlight.  See the moonlight streaming quietly and gently into the room, filling the quadrant
from center point to the edge of your circle.


When this is complete, take the red candle to the South.  Place the gift and see the quadrant fill with moonlight.  Say:


Most loved Lady, the light of the candle is a guide along our path leading to you; its warmth the reassurance of your presence and your love.  The light of the Sun is the knowledge you impart to us, driving out ignorance and those things which can survive only in darkness.

At the West:

Lovely One, the quiet pool is the serenity of your being.  The vast sea where life began on this planet is the vast sea of your being whence all life came; its waves are the ebb and flow of the universe you rule.

At the North:

Goddess of all, the fertility of the earth is a sign of your fertility, whence all life rose.  The solidity and permanence are still of it are still less than yours.  The Earth's fertility feeds our bodies, and your fertility feeds our souls.

Go to the center of your temple, which is now filled with moonlight. 
Everything in the circle is touched by it, blessed by it, including you.  Sit down and feel this moonlight around you.  Know that it is the Goddess.  Realize that you are in the center of a sphere of light that is half above and half above and half below where you sit.  Begin to breathe slowly and evenly, deep breaths that penetrate your whole body.  When this rhythmic breathing becomes natural, imagine that the moonlight by which you are surrounded enters you, fills you entirely. 
With each exhalation of your breath, some of the essence of yourself leaves your body, and with each inhalation, the light enters you.  You are being filled ever so gently with this beautiful light.  This light, which is the presence, the being of the Goddess, is within you as well as without.  With each breath, you are less yourself and more the Goddess.

When you are filled with light, filled with the Goddess, the shell of your body fades away.  You have no body; there is nothing to separate you from the entire being of the Goddess.  Nothing exists but the being of which you are apart.  You have ceased to be a separate entity.  You are nothing and everything.  All that was, that is, and all that will be, you are.

Enjoy this feeling as long as you like.  When you feel it is time, picture the outer shell of your physical body reformi ng, becoming solid again.  It is being built out of the Universe of which you are a part. 
  
Now, as you continue your slow deep breathing, see the moonlight flowing out of your body, as gently and slowly as it entered.  As it flows out, realize there is a difference.  Because you have become one with the Goddess, with the Universe, your being has changed.  As the moonlight flows out of your body, it takes with it a part of that which was yourself, now part of the Goddess, and leaves behind a part of the Goddess, forever now part of you.  You become yourself again, 
solid as you were, but changed.  You are surrounded by the presence of the Goddess, which now contains a part of yourself .

Move again to the East.  As you speak, and after, picture the moonlight in that quadrant flowing back to its source, lea ving that quadrant as it was. 
Do this at each quadrant, until all the moonlight has returned to the Moon.

At the East:

 My Lady, guide my thoughts.  Let them lead always closer to you.

At the South:

 Gracious Goddess, guide my actions.  Let them always help and never harm others or myself.

At the West:

 Lovely One, guide my emotions:  Let them be healing and touched always by you.

At the North:

 Sweet Goddess, let my mind always be fertile and storng, that I may grow always toward you.

Return to the East to complete the circle and say:

Queen of Heaven, I thank you for your presence, both now and always.  My love and devotion are yours.  Blessed be!

All spirits who have joined me tonight may depart, with my love. Return to your proper places.

Walk again around your circle, but this time counterclockwise, extinguishing the quadrant guards as you go, and at the same time, mentally erasing the white line which surrounded your circle.  When the candles are out and the circle gone, rap on your altar and say:

The rite is ended.

	Quilting and "CRAFT"
Janis Maria Cortese
Newsgroups: alt.pagan
Organization: University of California, Irvine


Last night I attended the first session of a first-time quilter's class.  While I was there listening to the teachers tell us the little tricks that make quilting easier and buying all the neat gadgets that you use, something very fundamental struck me, to the point that I was unable to speak for a few minutes until I had acknowledged this movement in my mind.

Let me describe something to you, and you try to guess what I'm talking about.  The characteristics are as follows:

1) done by a group of women together, which is frequently called a
circle.

2) handed down from mother to daughter, in a VERY hands-on fashion.

3) uses specialized tools that other people don't understand and usually don't recognize.

4) requires strict adherence to ritual preparation of materials.

5) can be monotonous and repetitive -- PERFECT for meditation.

6) can be decorative as well as practical, and frequently both.

7) can be done entirely by hand, OR with the aid of techie stuff.

8) causes things to come into being that other people usually call
"magic."
 
Sound like Wicca?  Well, it's not, at least not the "standard" type, if there is any such thing.  I'm talking about the quilting class.  Have you ever wondered WHY so many WOMEN do it, and so few men (apologies to male Witches out there; I discovered these things through feminism)?  What else has been so "religiously" handed down through generations aside from crafting skills, and how many women do you know who have a love affair with that old afghan that their grandmother made and wouldn't part with it for the world?  Sound familiar now?  I mean, REALLY.  This *can't* be coincidence!  

I will follow the Craft in the barest sense of the word -- a CRAFT, some talent which can be used for practical and beautiful purposes, and has all the trappings of a "true" ritual.  (And believe me, you'd better adhere to the rules hard and fast.  You must use EXACTLY the required seam allowance, and you'd better treat your cloth before you start sewing, or whatever you end up with might as well be a dropcloth.)    And when you're done, you have something.  You have something to which you can point and say, "That's where the last five weeks have gone."  You can follow a pattern established by another woman, or you can create your own, or you can follow a pattern and personalize it with your choice of materials.


I mean, they're called QUILTING CIRCLES and SEWING CIRCLES, people? How much more of a HINT do you need?!?!?!

Howzaboutit?  Anyone else interested in a coven of Crafters who
literally craft?  I feel it deeply enough that I can finally call
myselef Wiccan/Witch and have it feel right.  

However, I'd rather not do this by myself.  I realize that many people
would rather follow Wicca in a different way, but if this way feels so
wonderful to me, it MIGHT be good for others, too.  I'm not saying that you need to do this the same way *I* do it; just give it a try and see how it feels.  If you like, try consecrating your materials before starting.  Make something (I'm not just talking quilts, here, but ALL kinds of crafts) with a Pagan theme.  After I finish here, I'd LOVE to make a four-pane quilt with a full moon, a chalice, a blade, and a tree in the panes.  

Any feedback on this?  I can't tell you how strongly I feel this and how amazed I am at that strength.  If I really allowed myself to absorb this, I think I'd be in tears.  Maybe I'm just typing this to get it on "paper"; I don't know.  But I've never felt this way -- this sublime -- about anything connected with Paganism/Wicca before.

THIS CAN'T BE COINCIDENCE!!!!!!!
 
Blessings,
Janis C.
 

                                SOPHIA 
	By Terry J. McCombs

NAME: SOPHIA  which is the Greek verson of Her name, other names and titles are Hohkma (Hebrew), Sapienta (Latin), Mother-Of-All (Gnostic), Holy Spirit (very early Christians),Wisdom (what the other names mean).

SYMBOLS: A cup, the cresent moon, a dove, a tree.

USUAL IMAGE: A red winged woman, crowned with seven stars, at Her feet lies the World, She carrys a golden cup. She is also often shown wareing a red gown, and pregnant.

HOLY DAYS: November 28th is the Day of Sophia.

HOLY BOOKS: The Trattato Gnostico.  The Clementine Homilies. The Gospel According to Mary.

PLACES OF WORSHIP: Temples, but also places of learning.

RELATIVES: Yahway (ex-husband), Adam, Eve, Lilith, angels (children), Jesus Christ (step-son).

SYNODIETIES:Isis (Egyptian), Juno (Roman), Hera (Greek), Frigga (Norse) Spider Grandmother (Native American), Inanna (Sumerian), Tara (Tibetan) Yemaya (African-Caribbean), Amaterasu (Japanese), Pachamama (Incan), Estsanatlehi }Changing Woman{ (Navajo and Apache), Danu (Celtic).

DETAILS: Sophia, or Hohkma or Sapienta etc... is the primary female figure of Judeo-Christianity, She was once very important, but because  of the efforts of men who had a very serious problem with the female force in nature and themselfs She has all but been exsponged from modern Bibles. She was the veiled holy spirit of wisdom, pregnant with knowledge and inviting us to drink deeply from Her cup. Old Jewish literature tells of Her role as God's co-creator, "She reaches out from one end of the earth to the other with full strength and orders all things well...Herself unchanging, she makes all things anew." without Her God is powerless. She shares God's throne, and is his creative breath. The Shakers recognized her in the rhyme: "Wisdom holds the Mother's seat, and is the Father's helper-meet."
 Yes, it's time that Mrs God got Her due!

	Gnostics and sophia

  Gnosticism (Gnost = knowledge) was one of the very earlyist forms of
Christianty being some what older then what became the Roman Catholic Church, and one of it's chief rivals during the first part of the first millennium.  They sought communion with Sige (Silence) who dwelt at the beginning of all things and gave birth to Sophia (Wisdom or Knowledge), The Gnostic Great Mother, who was both spouse and mother of God. (Hey! it's how they thought back then, read your Joseph Campbell.)

  What became the orthodox church especially hated the Gnostic feminine imagery. Followers of Paul denounced the Gnostics as the spawn of Satan and ravening wolves in human form, and both devil worshipers AND atheists, and other insults Christians used against other Christians of a diffrent type in those times, and for that matter today against other religions that they don't like today.

  Starting mainly in the 4th and going through the 8th the Paulist church persecuted any Gnostic minorities that they could find, killing them in the thousands.

  Church fathers of the Paulist type were very upset and angry by the
Gnostics admiting women to ecclesiastical rank.  Tertullian reported with horror that "All initiates, men and women alike...might be elected to serve as priest, bishop, or prophet. Beyone that the women teach, engage in discussion; they exorcise; they cure. They even baptize and in all way have equally, they pray equally -- even Pagans, if any happen to come...They also share the kiss of peace with all who come."

  Some sects of Gnosticism even went so far as to say that there were twelve female apostles lead by the beloved of Jesus Mary Magdalene, and that while Jesus was the real God made flesh, Mary Magdalene was the real Goddess also made flesh, most of their gospels pertaining to this were distroyed by the eary Paulist, though some have survived. 

  In return for what the other Christians had to say about them the Gnostics said that the God of the Roman church was not the real God but was a devilish
demiurge who only wanted to entrap human souls in lies, illusion, and evil.

  But what about some of these differences that are to be found between the
Gnostics who had a Yahway AND Sophia, and the Paulist who had only Jehovah and Jesus?  Lets take a short look at the Gnostic verson of the Garden of Eden myth next.

  The Gnostics said that Sophia was born from the primordial female power Sige (Silence). And that she }Sophia{ was God's mother, "the great revered Virgin in whom the Father was concealed from the begining before He had created anything.


  Sophia gave birth to a male spirit, Christ, (who only much later came to earth in human form) and a female spirit Achamoth (who later came to earth as Mary Magdalene). These two gave birth to the elements and the terrestrial world, then brought forth a new god named Jehovah, Son of Darkness, along with five planetary spirits later regarded as emanations of Jehovah: Iao, Sabaoth, Adonai, Eloi, annd Uraeus. These spirits produced archangels, angels, and finally men and women.

  Jehovah forbade men to eat the fruit of knowledge, but his mother Achamoth sent her own spirit to earth in the form of the serpent Ophis to teach menkind to disobey the jealous god. The serpent was also called Christ, who taught Adam to eat the fruit of knowledge despite Jehovah's prohibition.

...later

  Sophia sent Christ again to earth in the shape of one of Her totems the dove, to enter the man Jesus at his baptism in Jordan. After Jesus
died,Christ left his body and returned to heaven to help collect souls.

  But not all of Sophia was taken out of the final verson of the Bible by the Paulist, some was able to slip past ie from the 8th and 9th chapters Proverbs we see the early conflict between followers of Sophia and those of God. Maybe the divorse was going on at this time?:

  Doth not Sophia cry? and  understanding put forth her voice? She standeth in the top of high places, by way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in of the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand Sophia: and , ye fools, be ye of an understanding heart.  Hear; for I will speak of excellent things; and the opening of my lips shall be right things...  for Sophia is better then rubies; and all the things that may be desired are not to be compaired to Her. I Sophia dwell with prudence, and find out knowlege of witty inventions... Counsel is mine, and sound wisdom; I am understanding; I have strength. By me kings reign, and princes decree justice. By me princes rule, and and nobles, even all judges of the earth. I love them that love me; and those that seek me early shall find me... I lead the way into righteousness, jin the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasures... Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life... But he that sinneth against me wrongeth his own soul: all they that hate me love death.


Then we get:

  Sophia hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts: she hath mingled her wine: she hath also furnished her table.  She hath sent forth her maindens: she crieth upon the highest places of the city. Whoso is simple, let him turn in hither; as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled...(but) the fear of the Lord is the beginning of wisdom: and the kknowledge of the holy is understanding.  For by me (God) thy days shall be multiplied, and the years  fo thy life shall be increased...  a foolish woman is clamorous: she is simple, and knoweth nothing. For she sitteth at the door of her house, on a seat in the high place of the city, (temples) to call passengers who go right on their ways:  whoso is simple, let him turn in hither... But he knoweth not that the dead are there; and her guests are in the depths of hell.

  Sounds like the nasty sort of thing that goes on in a lot of divorces to me.  Or at least a heated PR battle.

  Lets say that the campaign to bring Sophia (or Sapienta or Hohkma or
Goddess which ever) is a success, what are some of the effects that it might have?  I mean other then the religious aspects, I mean also the political or more mundane aspects, because as it is now while women make up the majority of those that DO anything in the churchs the power is in the hands of men, well, with Sophia back thinks would have to loosen up more then a little bit, so what are some of the changes that could take place?......:

                              Catholicism

  Sure they have nuns, but that does not count because even they have to have a Priest that is over them (I think I'm really not sure about the details).  So with the return of Sophia we could see also the Catholic Priestess who would have her very on sacraments and everything (see following message) and to be sure they could also become bishops and cardinals I understand that such things were quite common way back when.

  And Pope? There was Pope Joan, but she had to be in disguise to do that.
and all that Pope stuff did not start till well after the last of the
Sophiaist had been offed.

  But I know the perfect compromise, there is a lot of controveray in the Roman Catholic church right now between people who think that Priest should be able to marry, and those that think things should stay just as they are.  But if you let Priest marry who knows what would happen! after all nobody can understand anybody elses choices in books or mates, and if your Catholic would would you do if Father Dan showed up one day married to a Yahway's Witness or a nice Jewish girl?! you know what gosips church people can be, well here's the solution, let them get married, but only to Priestesses, sure that cuts down the feld a lot but hey! that's tough, it comes with the
territory.


                             Protestantism

  Now here's a group that needs some work, ever seen some of the more
hard-core groups with the men in their Penta-Pimp suits and the poofyed up hair-dos and their drab mousey wifes who never seem to say anything? (not to try and get anybody mad or upset, but if I do...I try) I think there is more then room for a little loosening up to be done there, and in the more avereage protestant churchs too.

  Along with the minister have a wominister, yeah that would work, maybe haveing another power would help cut down on the power triping that often takes place. And just think, one more person to gosip about!

                               Judaism

  Sorry, I really don't know enough about Judaism to talk about changes that might take place with the return of a Goddess figure, but I'm sure it would have to mean something...right?

                       All Judeo-Christianity

  One thing that is to be found in all Christian religious groups is the male-force verson of the leader, no matter if he is called Priest minister or what, who is let's face it more matter how you might like to not look at it, is for the most part a political figure, somebody in charge, so that you have a lot of religion but very, very little if any real spirituality.

  Perhaps that could be fixed with the return of Sophia because with the return of a Female eleament to a religion you open up the door to the possibility of the Christian Shaman, something that the world has yet to see, this person could be ether male or female and..well I think this needs it's own message.

  Even if you are not Catholic yourself I am sure that you are at least somewhat familiar with each of the seven sacraments that a priest can perform as part of his office. Just for the record they are listed below.

The seven sacraments that a priest of the Roman Catholic church can preform are:

1. Baptism 2. Communion (eucharist) 3. Confirmation 4. Marriage 5. Priesthood 6. Sacrament of the Sick (formerly known as 'last rites') 7. Reconciliation (confession)


  Now, what would be the case if a campaign to return Sophia to Judeo-
Christianity were to succeed? There would be no need to take anything away from the priests, or even for them to share the seven sacraments for that matter, I think that the priestess would have plenty to do with the seven sacraments of the Priestesshood:


1. Pre-Baptism (sacred midwifery) To atend in a number of ways to the
spiritual and physical needs of pregnant women, blessing the child, doing some rite at the birth etc...

2. Blessing the Cup. Rite by which a cup of milk or water is imbued with the essence of Sophia.

3. Bake the Love in. Rite in which an entire meal is imbued with the essence of Sophia.

4. Match-Making. Something that is badly needed before the Priest can do the marriage bit. a number of ways in which the compatablility is tested between two people, also the aiding of finding a suitable match. ("Nu! have I got a girl for you!")

5. Nag. Sort of like confession, only while one is told to the priest this one is told to you by the priestess, sort of like naging...but in a good way, a way of pointing out where some improvement could be made, all under the influence of Sophia and not the good Mother herself `nach. Mayby it could start out by the Priestess saying something like "Watch it buster, for you have sined" or something like that.

6. Tidy-Up. Rite to "clean-up" the spiritual "being" of the person in
question, sort of like all that aura cleaning that the New Agers do.

7. Make-Over. Training that lets the Priestess note changes that would be helpfull if they were made in an individual, sort of like that Hail Mary thing, only the Priestess would asign things of a more tangible form. Like give me one week with no beer drinking, or such like.

The White Goddess.  Robert Graves.
Forerunners and Rivals of Christianity. (2 vols.)  Francis Legge.
The Gnostic Religion.  Hans Jonas.
Venus in Sackcloth.  Marjorie Malvern.
Myths to Live By.  Joseph Campbell.
The Gnostic Gospels.  Elaine Pagels.
When God Was a Woman.  Merlin Stone.
The Lady Was a Bishop.  Joan Morris.
Spiral Dance. Starhawk.
The Book of Goddesses and Heroines. Patricia Monagham.
The Goddesses and the Tree. Ellen Cannon Reed.
Urban Shaman. Serge Kahili King.
Growing the Tree Within. William Gray.
The Woman's Encyclopedia of Myths and Secrets. Barbara G. Walker.

  Many of these books are to be found at the libary. .  And there is a new one out called Sophia the Black Goddess I believe butI'm not sure and I don't know the authors name.....sorry.

                             Bardic Beltaine 
           By "The White Bard", Dragonhart Cove, Phoenix, AZ

    --------------------------------------------------------------

The BARD should stand to the WEST, unless otherwise specified in the
ritual.

        BELTANE RITUAL: May Day
                  -by the White Bard        

Materials: One cauldron, filled with water
           a wreath of flowers for the MAIDEN
           the Maiden should wear white, if possible
           two wooden swords (optional)
           a fire, as close to the ground as possible
           A BARD/GREEN MAN (note: if you have no Bard, then a
                male to act as Green Man should be chosen either
                by lottery, or by the Maiden. The Maiden is, of
                course, free to request a specific person to
                act as Green Man even if there is a Bard available
                to the coven.)
           candles for all, if possible

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

%  The place of ritual should be set up, away from the gathered 
%  participants.
%  It is more than a good idea to manage bathrooms and such like
%  before the circle is closed. This Mystery is not something any 
%  of the participants should miss out on!
  
HPS: Go we now to the sacred place
     And stand within the sacred space
     Turn your minds to sacred things
     And dance with me unto the ring!

%  HP and HPS lead the coven to the place of ritual by a
%  spiral dance, ending in a circle around the altar. The
%  cauldron should be at the south. The Bard/Green Man
%  dances at the end of the line.

HPS: Come we forth, with the Spiral Dance
     Within the Lady's radiance
     To celebrate the Year renewed
     And praise the Powers, with gratitude.

     Earth and Water, Fire and Air
     I invoke the Goddess there!
     This night we are Between the Worlds
     To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky
    I invoke the God on high
    This night we are Between the Worlds
    To celebrate the year unfurled!

%   The corners shall be called thusly, that all may hear, but 
%   shall not be called until the HPS reaches that corner on her
%   circumnabulation.

EAST:   O Guardians of the Eastern Tower,
        Airy ones of healing power
        I do summon, stir and call you 
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

SOUTH:  Oh fiery ones of Southern Power
        Thus I invite you to this tower
        I do summon, stir and call you 
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

WEST:   Western ones of water's flow
        Help to guard us here below
        I do summon, stir and call you 
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

NORTH:  Earthen ones of Northern fame
        Bless and guard our Power's fane
        I do summon, stir and call you 
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

%  The HPS shall move to each corner, and say, following each
%  corner's crying as she moves to the next:

HPS: So I cast and consecrate 
     This Circle of the small and great:
     By Fin and Feather, Leaf and Tree,
     By Rock and Earth, by Land and Sea,
     By Fire and Water, Earth and Air,
     By the Lord, and Lady Fair!
     By Love and Joy and Work and Play,
     All things harmful cast away!
     By lightening's flash, and rain's soft fall,
     By the Power that made us all;
     By the Power that blesses Thee:
     (Cast the Circle: Blessed be!)

%  On her return to the first corner she shall change the last
%  line above, and say:  

     The Circle's cast; and Blessed Be!

%  The callers of the corners shall return their tools to the
   altar, and then shall join the circle at their corners.

        --------------------------------------------------

%   Here begins the Beltane Mystery

BARD or GREEN MAN: Thus I invoke the Lady White
                   To come to us this sacred night.
                   By Fin and Feather, Leaf and Tree,
                   I show you a Mystery!

%   The Maiden shall stand beside the HP, who shall hold a
%   wooden sword. The Bard/Green Man shall approach them, also
%   carrying a wooden sword, and shall, in mime, challenge the
%   HP. They shall strike their swords together in three sets
%   of three blows, then Bard/Green Man shall strike the HP, with
%   the last blow of his sword, who shall fall as if dead.
%   (Note: This can be played as a Morris Dance, if so wished.)
%   If no Maiden and Bard/Green Man are used, then the above combat
%   may be eliminated, and the HP and HPS shall enact the Mystery.
%   The HPS' part shall then be spoken by the participants.

%   The Maiden moves to the East. The Bard/Green Man moves to the
%   North.

HPS: Cunning and art she did not lack
     But aye his whistle would fetch her back!

MAIDEN: Oh, I shall go into a hare
        with sorrow, sighing and mickle care
        And I shall go in the Lady's Name
        Aye, until I be fetched hame!

BARD/GREEN MAN: Hare, take heed of a swift greyhound
                Will harry thee all these fields around
                For here come I in the Lady's Name
                All but for to fetch thee hame!

%   The Maiden moves to the South. The Bard/Green Man moves to the
%   East.

HPS: Cunning and art she did not lack
     But aye his whistle would fetch her back!

MAIDEN: Yet I shall go into a bee
        With mickle fear and dread of thee
        And flit to hive in the Lady's Name
        Ere that I be fetch-ed hame!

BARD/GREEN MAN: Bee, take heed of a red, red cock
                Will harry thee close thru door and lock
                For here come I in the Lady's Name
                All but for to fetch thee hame!

%   The Maiden moves to the West. The Bard/Green Man moves to the
%   South.

HPS: Cunning and art she did not lack
     But aye his whistle would fetch her back!

MAIDEN: Yet I shall go into a trout.
        With sorrow and sighing and mickle doubt
        And show thee many a merry game
        Ere that I be fetch-ed hame!

BARD/GREEN MAN: Trout, take heed of an otter lank
                Will harry thee close from bank to bank
                For here come I in the Lady's Name
                All but for to fetch thee hame!

%   The Maiden moves to the North. The Bard/Green Man moves to the
%   West.

HPS: Cunning and art she did not lack
     But aye his whistle would fetch her back!

MAIDEN: Yet I shall go into a mouse
        And haste me unto the Miller's House
        There in his corn to have good game
        Ere that I be fetch-ed hame!

BARD/GREEN MAN: Mouse, take heed of a white tom-cat
                That never was baulked of mouse nor rat
                For here come I in the Lady's Name
                And -thus- it is I fetch thee hame!

%   Bard/Green Man walks to Maiden and takes her hand. They
%   both move to the Cauldron, and face HPS.

HPS: Cunning and art she did not lack
     But aye his Song has fetched her back!

     Old Winter's dead, the Lady reigns
     And Summer has returned again!

%   Bard/Green Man and Maiden both wet their hands with water
%   from the Cauldron, and sprinkle it on the HP, who comes to
%   life again.

HP: Cunning and art I do not lack
    But aye Her Cauldron will bring me back!

%   Bard/Green Man and Maiden both move to, and jump, the fire.
%   Here ends the Beltane Mystery.
%   Note: This Mystery is the more historically correct "Great Rite."

        ------------------------------------------------

%   If there is a May Pole, it should be erected by the men -only- at
%   this point, and all dance around it, alternating male and female
%   to raise the cone of power as outlined below.
%   A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand
     Pass the Power, hand to hand.



HP: As the year is given birth
    Build the Power; root to Earth

HPS: Pass the Power, hand to hand
     Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies
    Bless the Power that never dies!

%   The above four verses should be repeated three times, (or
%   as many as needed to fully wrap the pole) and then the HPS
%   should say:

HPS: By Fin and Feather, Leaf and Tree:
     Let the Power flow out and free!

%   All should release, at this point.

        ------------------------------------------------------

%   Such coven business as must be transacted may be done here.

        ------------------------------------------------------
%   The Circle is opened.

HPS: Thus I release the East and West
     Thanks to them from Host to Guest
     Thus I release the South and North
     With "Blessed Be' I send them forth!
     The Circle's open, dance we so
     Out and homeward we shall go.
     Earth and Water, Air and Fire
     Celebrated our desire.
     Winter's cold is gone away
     Now it is the Day of May.
     By Fin and Feather, Leaf and Tree,
     Our circle's done; and Blessed Be!

COVEN: Blessed Be!

%   All spiral dance out from the Circle, jumping the fire as
%   they go. HP and HPS lead, with Bard/Green Man and Maiden
%   taking care of bringing the Bel Fire into camp. Allow the Bel
%   fire to burn out on its own, if possible, otherwise put it
%   out with the water from the Caldron. Disposal of the water
%   otherwise should be to pour it at the roots of a tree.
%   All participants may take fire from the Bel Fire to take home
%   with them, cook over, or whatever, before it is extinguished.

    ----------------end of Beltain ritual: the Bard--------------

    -------------------------------------------------------------

	 SAMHAIN RITUAL: 31 October 
	by the White Bard

Materials: one cauldron, filled with water
           CRONE: This should be an older female.
           OLD KING: This should be a person chosen by
                     lottery, or by whoever is acting as
                     Crone. It can be enacted by the HP
                     if needed.
           BARD/GREEN MAN: If the coven has no Bard available,
                           then a Green Man should be chosen
                           by lottery, or by whoever is acting
                           as Maiden. It can be enacted by the
                           HP, if needed.

         ------------------------------------------------

%  The place of ritual should be set up, away from the gathered
%  participants. This is not something that people should miss,
%  so make sure that potty break is taken care of before the
%  circle is cast.

HPS: Go we now to the sacred place
     And stand within the sacred space
     Turn your minds to sacred things
     And dance with me unto the ring!

%  HP and HPS lead the coven to the place of ritual by a
%  spiral dance, ending in a circle around the altar. The
%  cauldron should be at the south. The Old King dances at
%  the end of the line.

HPS: Come we forth, with the Spiral Dance
     Within the Lady's radiance
     To mark the turning of the year
     The door to Winter now is here.

     Earth and Water, Fire and Air
     I invoke the Goddess there!
     This night we are Between the Worlds
     To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky
    I invoke the God on high
    This night we are Between the Worlds
    To celebrate the year unfurled!

%   The corners shall be called thusly, that all may hear, but
%   shall not be called until the HPS reaches that corner on her
%   circumnabulation.


EAST:   O Guardians of the Eastern Tower,
        Airy ones of healing power
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

SOUTH:  Oh fiery ones of Southern Power
        Thus I invite you to this tower
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

WEST:   Western ones of water's flow
        Help to guard us here below
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

NORTH:  Earthen ones of Northern fame
        Bless and guard our Power's fane
        I do summon, stir and call you

        See these rites and guard this circle!
        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

%  The HPS shall move to each corner, and say, following each
%  corner's crying as she moves to the next:

HPS: So I cast and consecrate
     This Circle of the small and great:
     By Fin and Feather, Leaf and Tree,
     By Rock and Earth, by Land and Sea,
     By Fire and Water, Earth and Air,
     By the Lord, and Lady Fair!
     By Love and Joy and Work and Play,
     All things harmful cast away!
     By lightening's flash, and rain's soft fall,
     By the Power that made us all;
     By the Power that blesses Thee:
     (Cast the Circle: Blessed be!)

%  On her return to the first corner she shall change the last
%  line above, and say:

     The Circle's cast; and Blessed Be!

%  The callers of the corners shall return their tools to the
   altar, and then shall join the circle at their corners.

        --------------------------------------------------

%  Here begins the Samhain Mystery:

OLD KING: Thus I invoke the Lady White
          To come to us this sacred night.
          By Fin and Feather, Leaf and Tree,
          I shall show you a Mystery!

% Bard/Green Man and Maiden join hands, facing each other.
% The Maiden speaks to the Bard/Green Man:

MAIDEN: Lord of Life, hail Land-Master!
        God of grain that grows and dies
        Rising reborn, full of richness;
        Fallow fields shall yet be fertile --
        Spring sap runs as stirs your manhood
        Bless barren earth, bear fruit again!

% The Bard/Green Man speaks to Maiden:

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

%   The Old King moves to the West. The Crone moves to the
%   North.

HP: Cunning and art he did not lack
    But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a trout.
          With sorrow and sighing and mickle doubt
          And show thee many a merry game
          Ere that I be fetch-ed hame!

CRONE: Trout, take heed of an otter lank
       Will harry thee close from bank to bank
       For here come I in the Lady's Name
       All but for to fetch thee hame!

%   The Old King moves to the South. The Crone moves to the West.

HP: Cunning and art he did not lack
    But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a bee
          With mickle fear and dread of thee
          And flit to hive in the Lady's Name
          Ere that I be fetch-ed hame!


CRONE: Bee, take heed of a red, red cock
       Will harry thee close thru door and lock
       For here come I in the Lady's Name
       All but for to fetch thee hame!

%   The Old King moves to the East. The Crone moves to the South.

HP: Cunning and art he did not lack
    But aye her whistle would fetch him back!

OLD KING: Oh, I shall go into a hare
          with sorrow, sighing and mickle care
          And I shall go in the Lady's Name
          Aye, until I be fetch-ed hame!

CRONE: Hare, take heed of a swift greyhound
       Will harry thee all these fields around
       For here come I in the Lady's Name
       All but for to fetch thee hame!

%   The Old King moves to the North. The Crone moves to the East.

HP: Cunning and art he did not lack
    But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a mouse
          And haste me unto the Miller's House
          There in his corn to have good game
          Ere that I be fetch-ed hame!

CRONE: Mouse, take heed of a white she-cat
       That never was baulked of mouse nor rat
       For here come I in the Lady's Name
       And -thus- it is I fetch thee hame!

%   Crone walks to Old King and takes his hand. He falls as if
%   dead.

HPS: Cunning and art he did not lack
     But aye Her Song has fetched Him back!

     Summer's gone, the Lady reigns
     And Winter has returned again!

%   Maiden wets her hands with water from the Cauldron, and
%   sprinkles it on the Old King, who comes to life again.

OK: Cunning and art I do not lack
    But aye Her Cauldron will bring me back!

%   The Crone and Old King shall join hands, facing each other,
%   and say:

    Note: These Norse style verses were taken from a file I got
          (I think) from Paul Seymour. Don't know who author is.


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

OLD KING: Every age your eyes have witnessed;
          Cauldron-Keeper, hail wise Crone!
          Rede in riddles is your ration --
          Wyrd-weaver at the World-tree's root.
          Eldest ancient, all-knowing one,
          Speak unto us, send us vision!

%   Here the HPS should say:

HPS: We remember our dead; our loved ones gone to the Summerland before
     us. Give them peace and joy.

ALL: Blessed be!

%   If there is time enough, the HPS and/or a selected member(s) of the
%   coven should read aloud the "Roll of Martyrs." Note: This listing
%   is copyrighted, and used by the author's permission.
%   The reader shall say:

READER: Never again the Burning Times! Let us remember our dead,
        good and bad, innocent and guilty:

%   Follows is the Roll of Martyrs. This may be read aloud, or may be
%   placed in written form upon the altar as the above words are said.

 Adamson, Francis: executed at Durham, England, in 1652
 Albano, Peter of: died in prison circa 1310
 Allen, Joan: hanged at the Old Bailey, London, England, in 1650
 Allen, Jonet: burned in Scotland in 1661
 Amalaric, Madeline: burned in France in mid-1500's
 Ancker, (first name unknown): beheaded at Wurzburg, Germany, 1628 1629
 Andrius, Barthelemy: burned at Carcassonne, France in 1330
 Andrius, Jean: burned at Carcassonne, France in 1330
 Andrius, Phillippe: burned at Carcassonne, France in 1330
 Arnold, (first name unknown): hanged at Barking, England, in 1574
 d'Arc, Joan: burned at Rouen, France, on 30 May, 1431 (note: the witchcraft charge in this case was -implied- and not specific)
 Ashby, Anne: hanged at Maidstone, England, in July, 1652
 Askew, Anne: burned for witchcraft 1546
 Audibert, Etienne: condemned for witchcraft in France, on 20 March 1619
 Aupetit, Pierre: burned at Bordeaux, France, in 1598
 Babel, Zuickel: beheaded at Wurzburg, Germany, 1628-1629
 Babel, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Baker, Anne: executed in Leicester, England, in 1619
 Balcoin, Marie: burned in the reign of Henry IV of France
 Balfour, Alison: burned at Edinburgh, Scotland, on 16 December, 1594
 Bannach, (husband) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Bannach, (wife) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Barber, Mary: executed in Northhampton, England, on 22 July, 1612
 Barker, Janet: burned in Scotland in 1643
 Baroni, Catterina: beheaded and burned at Castelnovo, Italy, on 14 April, 1647
 Barthe, Angela de la: burned at Toulouse, France, in 1275
 Barton, William: executed in Scotland (year unknown)
 Basser, Fredrick: beheaded at Wurzburg, Germany, 1628-1629
 Batsch, (first name unknown): beheaded at Wurzburg, Germany, 1628 1629
 Bayerin, Anna: executed at Salzburg, Austria, in 1751
 Beaumont, Sieur de: accused of witchcraft on 21 October, 1596
 Bebelin, Gabriel: beheaded at Wurzburg, Germany, 1628-1629
 Beck, Viertel: beheaded at Wurzburg, Germany, 1628-1629
 Beck, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Belon, Jean: executed in France, in 1597
 Berger, Christopher: beheaded at Wurzburg, Germany, 1628-1629
 Berrye, Agnes: hanged at Enfield, England, in 1616
 Bentz, (mother) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Bentz, (daughter) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Beuchel, Anna: burned at Waldsee, Germany, in 1581
 Beutler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
 Bill, Arthur: executed in Northhampton, England, on 22 July, 1612
 Birenseng, Agata: burned at Waldsee, Germany, on 25 June, 1594
 Bishop, Briget: hanged at Salem, New England on 10 June, 1692
 Bodenham, Anne: hanged at Salisbury, England, in 1653
 Bonnet, Jean: burned alive at Boissy-en-Ferez, France, in 1583
 Boram, (mother) (first name unknown): hung at Bury St Edmunds, England, in 1655
 Boram, (daughter) (first name unknown): hung at Bury St Edmunds, England, in 1655
 Bolingbroke, Roger: hanged, drawn and quartered at Tyburn, England, on 18 November, 1441
 Boulay, Anne: burned at Nancy, France, in 1620
 Boulle, Thomas: burned alive at Rouen, France, on 21 August, 1647
 Bowman, Janet: burned in Scotland in 1572
 Bragadini, Mark Antony: beheaded in Italy in the 1500's
 Brickmann, (first name unknown) beheaded at Wurzburg, Germany, 1628-1629
 Brose, Elizabeth: tortured to death in the castle of Gommern, Germany, on 4 November, 1660
 Brown, Janet: burned in Scotland in 1643
 Browne, Agnes: executed in Northhampton, England, on 22 July, 1612
 Browne, Joan: executed in Northhampton, England, on 22 July, 1612
 Browne, Mary: hanged at Maidstone, England, in July, 1652
 Brooks, Jane: hanged in England on 26 March, 1658
 Brugh, John: burned in Scotland in 1643
 Buckh, Appollonia: burned at Waldsee, Germany, in 1581
 Bugler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Bulcock, John: executed in Lancaster, England, in 1612
 Bulcock, Jane: executed in Lancaster, England, in 1612
 Bull, Edmund: hanged at Taunton, England, in 1631
 Bulmer, Matthew: hanged at Newcastle, England, in 1649
 Burroughs, George: executed at Salem, New England, on 19 August, 1692
 Bursten-Binderin, (first name unknown) beheaded at Wurzburg, Germany, 1628-1629
 Calles, Helen: executed at Braynford, England, on 1 December, 1595
 Camelli, Domenica: beheaded and burned at Castelnovo, Italy, on 14 April, 1647
 Canzler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
 Carrier, Martha: executed at Salem, New England, on 19 August, 1692
 Caveden, Lucia: beheaded and burned at Castelnovo, Italy, on 14 April, 1647
 Cemola, Zinevra: beheaded and burned at Castelnovo, Italy, on 14 April, 1647
 Corey, Martha: executed at Salem, New England, on 22 September, 1692
 Corey, Giles: prssed to death at Salem, New England, on 19 September, 1692
 Corset, Janet: killed by a mob at Pittenweem, Scotland, in 1704
 Challiot, (first name unknown): murdered at St. Georges, France, in February, 1922
 Chalmers, Bessie: tried for witchcraft in Inverkiething, Scotland 1621
 Chambers, (first name unknown): died in prison, in England, in 1693
 Chamoulliard, (first name unknown): burned in France, in 1597
 de Chantraine, Anne: burned as a witch in Waret-la-Chaussee, France, on October 17, 1622
 Chatto, Marioun: tried for witchcraft in Inverkiething, Scotland 1621
 Ciceron, Andre: burned alive at Carcassone, France, in 1335
 Cockie, Isabel: burnt as a witch, at a cost of 105 s. 4 p., in England 1596
 Cox, Julian: executed at Taunton, England, in 1663
 Couper, Marable: burned in the north of Scotland in 1622
 Craw, William: burned in Scotland in 1680
 Crots, (son) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Cullender, Rose: executed at Bury St Edmunds, England, on 17 March 1664
 Cumlaquoy, Marian: burned at Orkney, Scotland in 1643
 Cunningham, John: burned at Edinburgh, in January, 1591
 Cunny, Joan: hanged in Chelmsford, England, in 1589
 Deiner, Hans: burned at Waldsee, Germany (year unknown)
 Delort, Catherine: burned at Toulouse, France, in 1335
 Demdike, Elizabeth: convicted, but died in prison, in Lancaster, England, in 1612
 DeMolay, Jacques: Grand Master of the Templars, burned in France on 22 March 1312
 Desbordes, (first name unknown): burned in France, in 1628
 Deshayes, Catherine: burned on 22 February, 1680
 Device, Elizabeth: executed in Lancaster, England, in 1612
 Device, James: executed in Lancaster, England, in 1612
 Device, Alizon: executed in Lancaster, England, in 1612
 Doree, Catherine: executed at Courveres, France, in 1577
 Dorlady, Mansfredo: burned at Vesoul, France as being the Devil's banker, on 18 January, 1610
 Dorlady, Fernando: burned at Vesoul, France as being the Devil's banker, on 18 January, 1610
 Dormar, Anna: burned at Waldsee, Germany, on 9 October, 1586
 Douglas, Janet: burned at Castle, Hill, Scotland, on 17 July, 1557
 Drummond, Alexander: executed in Edinburgh, Scotland, in 1670
 "Dummy" (name unknown; he was deaf-and-dumb): killed by a mob at Sible Hedingham, England, on 3 August, 1865
 Duncan, Gellie: hanged in Scotland in 1591
 Dunhome, Margaret: burned in Scotland (year unknown)
 Dunlop, Bessie: burned at Castle Hill, Edinburgh, Scotland, in 1576
 Duny, Amy: executed at Bury St Edmunds, England, on 17 March, 1664
 Dyneis, Jonka: burned in the north of Scotland in 1622
 Easty, Mary: executed at Salem, New England, on 22 September, 1692
 Echtinger, Barbara: imprisoned for life at Waldsee, Germany, on 24 August, 1545
 Edelfrau, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Edwards, Susanna: hanged at Bideford, England in 1682
 Einseler, Catharina: burned at Waldsee, Germany, on 6 July, 1581
 Erb, Anna: burned at Waldsee, Germany, on 9 March, 1586
 Eyering, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Fian, John: hanged at Edinburgh, Scotland, in 1591
 Fief, Mary le: of Samur, France, accused of witchcraft, on 13 October 1573
 Fleischbaum, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Flieger, Catharina: burned at Waldsee, Germany, on 6 July, 1581
 Flower, Joan: died before trial, at Lincoln, England, 1619
 Flower, Margaret: executed at Lincoln, England, in March, 1619
 Flower, Phillippa: executed at Lincoln, England, in March, 1619
 Foster, Anne: hanged at Northhampton, England, in 1674
 Fray, Ursula: burned at Waldsee, Germany, on 12 June, 1587
 Fray, Margaret: burned at Waldsee, Germany, on 25 June, 1594
 Fynnie, Agnes: burned in Scotland in 1643
 Gabley, (first name unknown): executed at King's Lynn, England, in 1582
 Galigai, Leonora: beheaded at the Place de Grieve, France, on 8 July, 1617
 Garnier, Gilles: burned as a werewolf in Dole, France 1574
 Gaufridi, Louis: burned at Marseilles, France, at 5:00 pm on 30 April, 1611
 Geissler, Clara: strangled at Gelnhausen, Germany circa 1630
 Georgel, Anna Marie de: burned at Toulouse, France, in 1335
 Geraud, Hughes: burned in France in 1317
 Gering, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Glaser, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Glover, Goody: hanged at Salem, New England, in 1688
 Gobel, Barbara: burned at Wurzburg, Germany, 1628-1639
 Goeldi, Anna: hanged at Glaris, Switzerland, on 17 June, 1782
 Goldschmidt, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Good, Sarah: executed at Salem, New England, on 19 July, 1692
 Grandier, Urbain, burned at Loudon, France, on 18 August, 1634
 Goodridge, Alse: executed at Darbie, England, in 1597
 Gratiadei, Domenica: beheaded and burned at Castelnovo, Italy, on 14 April, 1647
 Green, Ellen: executed in Leicester, England, in 1619
 Greensmith, (first name unknown): hanged in Hartford, New England, on 20 January, 1662
 Greland, Jean: burned at Chamonix, France, in 1438, with 10 others
 Grierson, Isobel: burned in Scotland in March, 1607
 Gutbrod, (first name unknown:) beheaded at Wurzburg, Germany, 16281629
 Haan, George: burned at Bamberg, Germany, circa 1626, with his wife, daughter, and son
 Hacket, Margaret: executed at Tyburn, England, on 19 February, 1585
 Hamilton, Margaret: burned in Scotland in 1680
 Hafner, (son) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Hammellmann, Melchoir: beheaded at Wurzburg, Germany, 1628-1629
 Hamyltoun, Christiane: tried for witchcraft in Inverkiething, Scotland 1621
 Hans, David: beheaded at Wurzburg, Germany, 1628-1629
 Hans, Kilian: beheaded at Wurzburg, Germany, 1628-1629
 Harfner, (first name unknown): hanged herself in the prison of Bamberg, 1628-1629
 Harlow, Bessie: tried for witchcraft in Inverkiething, Scotland 1621
 Harrisson, Joanna, and her daughter: executed in Hertford, England, in 1606
 Harvilliers, Jeanne: executed in France, in 1578
 Haus, (wife) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Hennot, Catherine: burned alive in Germany in 1627
 Henry III, King of France: assassinated on 1 August, 1589
 Hewitt, Katherine: executed in Lancaster, England, in 1612
 Hezensohn, Joachim: beheaded at Waldsee, Germany, in 1557
 Hibbins, Anne: hanged in Boston, Massachusetts on 19 June, 1656
 Hirsch, Nicodemus: beheaded at Wurzburg, Germany, 1628-1629
 Hoecker, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Hofschmidt, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Holtzmann, Stoffel: beheaded at Wurzburg, Germany, 1628-1629
 Hofseiler, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Hoppo, (first name unknown): executed in Germany in 1599
 How, Elizabeth: executed at Salem, New England, on 19 July, 1692
 Hoyd, Anna: burned at Waldsee, Germany, on 24 November, 1586
 Huebmeyer, Barbara: burned at Waldsee, Germany, on 11 September, 1589
 Huebmeyer, Appela: burned at Waldsee, Germany, on 11 September, 1589
 Hunt, Joan: hanged in Middlesex, England in 1615
 Hunter, Alexander: burned at Edinburgh, Scotland, in 1629
 Huxley, Catherine: hanged at Worcester, England in the summer of 1652
 Isel, Ursula: burned at Waldsee, Germany, on 7 November, 1586
 Isolin, Madlen: burned at Waldsee, Germany, on 6 July, 1581
 Jacobs, George: executed at Salem, New England, on 19 August, 1692
 Jenkenson, Helen: executed in Northhampton, England, on 22 July, 1612
 Jennin, (first name unknown): burned at Cambrai, France, in 1460
 Jollie, Alison: executed in Scotland, in October, 1596
 Jones, Katherine: burned in the north of Scotland in 1622
 Jones, Margaret: executed in Charlestown, North America, on 15 June, 1648
 Jordemaine, Margery: burned at Smithfield, England, on 27 October, 1441
 Junius, Johannes: of Bamberg, executed as a witch, on 6 August, 1628
 Jung, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Kent, Margaret: tried for witchcraft in Inverkiething, Scotland 1621
 Kerke, Anne: executed at Tyburn, England, in 1599
 Kleiss, Anna: burned at Waldsee, Germany, on 30 October, 1586
 Kless, Catharina: burned at Waldsee, Germany, on 12 June, 1587
 Knertz, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Knor, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Knott, Elizabeth: hanged at St. Albans, England, in 1649
 Kramerin, Schelmerey: beheaded at Wurzburg, Germany, 1628-1629
 Kuhnlin, Elsa: burned at Waldsee, Germany, in 1518
 Kuler, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Lachenmeyer, Waldburg: burned at Waldsee, Germany, on 5 July, 1585
 deLarue, (first name unknown): burned at Rouen, in 1540
 Lauder, Margaret: burned in Scotland in 1643
 Leclerc, (no first name given): condemned for witchcraft, in France 1615
 Lakeland, (first name unknown): burned at Ipswich, England, in 1645
 Lamb, Dr.: stoned to death by a mob at St. Paul's Cross, London, England, in 1640
 Lambrecht, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Leger, (no first name given): condemmned for witchcraft in France, on 6 May, 1616
 Liebler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Lloyd, Temperance: hanged at Bideford, England in 1682
 Louis, (first name unknown): executed at Suffolk, England, in 1646
 Lowes, John: hanged at Bury, England, about 1645
 Lutz, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Macalzean, Euphemia: burned alive in Scotland for witchcraft, on 25 June, 1591
 Marigny, Enguerrand de: hanged in France in 1315
 Marguerite, (last name unknown): burned at Paris, France, in 1586
 Mark, Bernhard: burned alive at Wurzburg, Germany, 1628-1629
 Martin, Marie: executed in France, in 1586
 Martin, Susannah: executed at Salem, New England, on 19 July, 1692
 Martyn, Anne: hanged at Maidstone, England, in July, 1652
 Mayer, Christina: burned at Waldsee, Germany, on 9 October, 1586
 Mazelier, Hanchemand de: arrested at Neuchatel, Germany 1439
 Meath, Petronilla de: burned as a witch, the first such burning in Ireland, on 3 November, 1324
 Meyer, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Mirot, Dominic: burned at Paris, France, in 1586
 Morin< (first name unknown): burned at Rouen, in 1540
 Mossau, Renata von: beheaded and burned in Bavaria, Germany, on 21 June, 1749
 Mullerin, Elsbet: burned at Waldsee, Germany, in 1531
 Mundie, Beatrice: tried for witchcraft in Inverkiething, Scotland 1621
 Napier, Barbara: hanged in Scotland in 1591
 Nathan, Abraham: executed at Haeck, Germany, on 24 September, 1772
 Newell, John: executed at Barnett, England, on 1 December, 1595
 Newell, Joane: executed at Barnett, England, on 1 December, 1595
 Newman, Elizabeth: executed at Whitechapel, England in 1653
 Nottingham, John of: died in custody, Coventry, England, 1324
 Nurse, Rebecca: executed at Salem, New England, on 19 July, 1692
 Nutter, Alice: executed in Lancaster, England, in 1612
 Oliver, Mary: burned at Norwich, England, in 1658
 Orchard, (first name unknown): executed at Salisbury, England, in 1658
 Osborne, (husband) (first name unknown): killed by a mob at Tring,
Herefordshire, England, in 1751
 Osborne, (wife) Ruth: killed by a mob at Tring, Herefordshire, England, in 1751
 Osburne, Sarah: died in prison at Boston, Massachusetts, 10 May, 1692
 Oswald, Catherine: burned in Scotland in 1670
 Paeffin, Elsa: burned at Waldsee, Germany, in 1518
 Pajot, Marguerite: executed at Tonnerre, France, in 1576
 Paris, (first name unknown): hanged at St. Andrews, Scotland, in 1569
 Parker, Alice: executed at Salem, New England, on 22 September, 1692
 Parker, Mary: executed at Salem, New England, on 22 September, 1692
 Palmer, John: hanged at St. Albans, England, in 1649
 Pannel, Mary: executed in Yorkshire, England, in 1603
 Pearson, Alison: burned in Scotland on 28 May, 1588
 Peebles, Marion: burned in Scotland in 1643
 Peterson, Joan: hanged at Tyburn, England, in April, 1652
 Pichler, Emerenziana: burned at Defereggen, Germany, on 25 September, 1680 (her two sons, aged 12 and 14, were also burned two days later)
 Poiret, (first name unknown): burned at Nancy, France, in 1620
 Pomp, Anna: executed at Lindheim, Germany, in 1633
 Porte, Vidal de la: condemned at Riom, France, in 1597
 Powle, (first name unknown): executed at Durham, England, in 1652
 Prentice, Joan: hanged in Chelmsford, England, in 1589
 Preston, Jennet: executed in York, England, in 1612
 Pringle, Margaret: burned in Scotland in 1680
 Procter, John: executed at Salem, New England, on 19 August, 1692
 Pudeator, Anne: executed at Salem, New England, on 22 September, 1692
 Quattrino, Dominic: burned at Mesolcina, Italy, in 1583
 Rattray, George: executed in Spott, Scotland, in 1705
 Rattray, Lachlan: executed in Spott, Scotland, in 1705
 Rauffains, Catharina: burned at Waldsee, Germany, on 7 November, 1586
 Reade, Mary: hanged at Maidstone, England, in July, 1652
 Redfearne, Anne: executed in Lancaster, England, in 1612
 Reed, Wilmot: executed at Salem, New England, on 22 September, 1692
 Reich, Maria: burned at Waldsee, Germany, on 5 July, 1585
 Reid, John: hanged himself in prison, in Scotland, in 1697
 Reoch, Elspeth: burned in the north of Scotland in 1622
 Robey, Isobel: executed in Lancaster, England, in 1612
 Rodier, Catala: burned alive at Carcassone, France, in 1335
 Rodier, Paul: burned alive at Carcassone, France, in 1335
 Rohrfelder, Margaret: burned at Waldsee, Germany, on 24 August, 1585
 Rosch, Maria: burned at Waldsee, Germany, on 6 July, 1581
 Rosseau, (no first name given), and his daughter, (no name given) of
France, accused of witchcraft on 2 October 1593
 Rue, Abel de la: of Coulommiers, France, accused of witchcraft on 20
July, 1592
 Roulet, Jacques: burned alive for being a were-wolf, at Angiers, France, in 1597
 Rum, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Russel, Alice: killed by a mob at Great Paxton, England, 20 May, 1808
 Rutchser, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Rutter, Elizabeth: hanged in Middlesex, England in 1616
 Sailler, Ursula: burned at Waldsee, Germany, on 24 August, 1585
 Sampsoune, Agnes: tried, strangled, and burnt for a witch in Scotland 1591
 Samuels, (family): three members condemned for witchcraft in Warboys,
England, on 4 April, 1593
 Sawyer, Elizabeth, hanged at Tyburn, England, on 19 April, 1621
 Scharber, Elsbeth: burned at Waldsee, Germany, in 1581
 Schneider, Felicitas: burned at Waldsee, Germany, on 9 March, 1586
 Schnelling, Anna: burned at Waldsee, Germany, on 11 September, 1589
 Schutz, Babel: beheaded at Wurzburg, Germany, 1628-1629
 Schwaegel, Anna Maria: beheaded at Kempten, Germany, on 11 April, 1775
 Schwartz, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Schenck, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Schellhar, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Schickelte, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Schneider, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Schleipner, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Schuler, (first name not known): burned at Lindheim, Germany on 23 February, 1663
 Schultheiss, Ursula: burned at Waldsee, Germany, on 9 March, 1586
 Schwarz, Eva: burned at Waldsee, Germany, in 1581
 Schwerdt, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Scott, Margaret: executed at Salem, New England, on 22 September, 1692
 Scottie, Agnes: burned in the north of Scotland in 1622
 Sechelle, (first name unknown): burned at Paris, France, in 1586
 Smith, Mary: hanged at King's Lynn, England, in 1616
 Stadlin, (first name unknown): executed in Germany in 1599
 Steicher, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Steinacher, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Steward, William: hanged at St. Andrews, Scotland, in 1569
 Stewart, Christian: strangled and burned in Scotland, in November, 1596
 Stolzberger, (son) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Stolzberger, (wife) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Stolzberger, (granddaughter) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Stubb, Peter: executed as a werewolf near Cologne, Germany, in 1589
 Stuber, Laurence: beheaded at Wurzburg, Germany, 1628-1629
 Sturmer, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Style, Elizabeth: died in prison, at Taunton, England, in 1664
 Seiler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
 Silberhans, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Steinbach, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Stier, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Stadelmann, Ursula: burned at Waldsee, Germany, on 7 November, 1586
 Sutton (mother) (first name unknown): executed in Bedford, England in 1613
 Sutton, Mary: executed in Bedford, England in 1613
 Thausser, Simon, and his wife (no name given): burned at Waldsee, Germany, in 1518
 Thompson, Annaple: burned in Scotland in 1680
 Tod, Beigis: burned at Lang Nydrie, Scotland, on 27 May, 1608
 Treher, Anna: burned at Waldsee, Germany, on 5 July, 1585
 Trembles, Mary: hanged at Bideford, England in 1682
 Trois-Echelles (pseud.): executed at Paris, France, in 1571 (or 1574)
 Tungerslieber, (first name unknown) beheaded at Wurzburg, Germany, 1628-1629
 Turner, Ann: murdered in England, in 1875
 Uhlmer, Barbara: burned at Waldsee, Germany, on 24 August, 1585
 Upney, Joan: hanged in Chelsford, England, in 1589
 Utley, (first name unknown): hanged at Lancaster, England, in 1630
 Valee, Melchoir de la: burned at Nancy, France, in 1631
 Vallin, Pierre: executed  in France, in 1438
 Valkenburger, (daughter) (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Vaecker, Paul: beheaded at Wurzburg, Germany, 1628-1629
 Vickar, Bessie: burned in Scotland in 1680
 Wachin, Ursula: burned at Waldsee, Germany, in 1528
 Wagner, Michael: beheaded at Wurzburg, Germany, 1628-1629
 Wagner, (first name unknown): burnt alive at Wurzburg, Germany, 1628-1629
 Wallace, Margaret: executed in Glascow, Scotland, in 1622
 Wardwell, Samuel: executed at Salem, New England, on 22 September, 1692
 Waterhouse, (first name unknown): hanged in Dorset, England in 1565
 Wanderson, (wife 1) (first name unknown): executed in England, in January, 1644.
 Wanderson, (wife 2) (first name unknown): executed in England, in January, 1644.
 Weir, Thomas: burned between Edinburgh and Leith, Scotland, on 11 April, 1670
 Weiss, Agatha: burned at Waldsee, Germany, on 9 October, 1586
 Weydenbusch, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Whittle, Anne: executed in Lancaster, England, in 1612
 Wildes, Sarah: executed at Salem, New England, on 19 July, 1692
 Willard, John: executed at Salem, New England, on 19 August, 1692
 Willimot, Joan: executed in Leicester, England, in 1619
 Wilson, Anne: hanged at Maidstone, England, in July, 1652
 Wirth, Klingen: beheaded at Wurzburg, Germany, 1628-1629
 Wirth, Trauben: burned at Waldsee, Germany, on 5 July, 1585
 Wright, Mildred: hanged at Maidstone, England, in July, 1652
 Wuncil, Brigida: burned at Waldsee, Germany, on 6 July, 1581
 Wunth, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
 Younge, Alse: hanged in Connecticut, North America, on 26 May, 1647
 Yullock, Agnes: burned in the north of Scotland in 1622

                       THE UNKNOWNS

 8000 "Stedingers" killed on 27 May, 1234
 180 burned for witchcraft at Montwimer, France, on 29 May, 1239
 36 Knights Templar died under torture in France, in October, 1307
 54 Knights Templar burned in France, on 12 May, 1310
 39 Knights Templar burned in France, on 18 March 1314
 "Some" burned at Kilkenny, Ireland, 1323
 200 + burned at Carcassonne, France, between 1320-1350
 63 burned at Toulouse, France, in 1335
 8 burned at Carcassonne, France, in 1352
 31 burned at Carcassonne, France, in 1357
 67 burned at Carcassonne, France, between 1387-1400
 1 burned at Berlin, Germany, in 1399
 "Several" witches burned alive at Simmenthal, Switzerland, circa 1400
 "Several" burned at Carcassonne, France, in 1423
 200 + executed in the Valais, France between 1428-1434
 167 executed in l'Isere, France, between 1428-1447
 16 executed in Toulouse, France, in 1432
 8 executed in Toulouse, France, in 1433
 150 executed in Briancon, France, in 1437
 3 burnt in Savoy between 1446 and 1447
 7 killed at Marmande, France, in 1453
 1 burned at Locarno, Italy, in 1455
 "Many" burned in Arras, France in 1459
 2 burned in Burgundy, France, in 1470
 3 burned at Forno-Rivara, Italy, in 1472
 2 burned at Levone, in Italy, in 1474
 5 burned at Forno, Italy, in 1475
 12 women and "several" men burned at Edinburgh, in 1479
 4 burned at Metz, Germany, in 1482
 48 burned at Constance, between 1482-1486
 2 burned at Toulouse, France, in 1484
 2 burned in Chaucy, France in 1485
 1 died in prison, at Metz, Germany 1488
 3 executed at Mairange, Germany, on 17 June, 1488
 2 executed at Mairange, Germany, on 25 June, 1488
 3 executed at Chastel, Germany, on 26 June, 1488
 3 executed at Metz, Germany, on 1 July, 1488
 1 executed at Salney, Germany, on 3 July, 1488
 2 executed at Salney, Germany, on 12 July, 1488
 3 executed at Salney, Germany, on 19 July, 1488
 1 executed at Brieg, Germany, on 19 July, 1488
 2 executed at Juxney, Germany, on 19 August, 1488
 5 executed at Thionville, Germany, on 23 August, 1488
 1 executed at Metz, Germany, on 2 September, 1488
 1 executed at Vigey, Germany, on 15 September, 1488
 1 executed at Juxney, Germany, on 22 September, 1488
 1 executed in France circa 1500
 30 burned in Calahorra, Spain, in 1507
 1 burned in Saxony, Germany, in 1510
 60 burned in Northern Italy, in 1510
 500 + burned in Geneva, Switzerland, in 1515
 2 burned in Besancon, France, in 1521
 64 burned in Val Camonica, Italy between 1518-1521
 100 burned in Como, Italy, in 1523
 1000 + in Como, Italy, in 1524
 900 executed by Nicholas Remy (years unknown, about 15 years total)
 "A large number" executed at Saragossa, Spain, in 1536
 7 burned at Nantes, France, in 1549
 1 burned at Lyons, France, in 1549
 3 burned alive at Derneburg, Germany, on 4 October, 1555
 1 burned alive at Bievires, France, in 1556
 5 burned at Verneuil, France, in 1561
 17,000 + in Scotland from 1563 to 1603
 4 burned at Potiers, France, in 1564
 1 burned at St. Andrews, Scotland, in 1569
 "Many" burned in France in 1571
 1 burned at St. Andrews, Scotland, in 1572
 70,000 killed in England after 1573
 "Several" executed in Paris, France, in 1574
 80 executed in one fire at Valery-en-Savoie, France, in 1574
 3 executed in Dorset, England, in 1578
 36 persons executed at Kilkenny, Ireland, in 1578
 18 killed at St. Oses, England, in 1582
 "Several" burned in Mesolcina, Italy, in 1583
 368 persons killed for witchcraft between 18 January, 1587, and 18 November,
     1593, in the diocese of Treves.
 1 burned at Riom, France, in 1588
 133 persons burned in one day at Quedlinburg, in Germany, in 1589
 48 burned in Wurttemberg, Germany, in 1589
 2 burned at Cologne, Germany in 1589
 54 burned in Franconia in 1590
 300 burned in Bern, Switzerland, between 1591-1600
 1 burned in Ghent, Holland, in 1591
 9 executed in Toulouse, France, in 1595
 1 burned in Ghent, Holland, in 1598
 24 burned in Aberdeen, Scotland, circa 1598
 77 burned in Vaud, Switzerland, in 1599
 10 -daily- were burned (average) in the Duchy of Brunswick between 1590-1600
 20 executed (other than those listed by name above) in the reign of King James VI and I of England.
 40,000 executed between 1600-1680 in Great Britain
 205 burned at the Abbey of Fulda, Germany, between 1603-1605
 "Several" witches executed in Derbyshire, England, in 1607
 24 burned + 3 suicides in Hagenau, Alsace, in 1607
 "A number of women" burned at Breehin, Scotland, in 1608
 1 burned alive by a mob at St. Jean de Liuz, France, circa 1608
 18 killed at Orleans, France, in 1616
 9 hanged at Leicester, England, in 1616
 8 hanged at Londinieres, France, in 1618
 "Several" witches condemned at Nerac, France, on 26 June, 1619
 200 + executed at Labourt, France, in 1619
 2 executed at Bedford, England, in 1624
 56 executions at Mainz, Germany, between 1626-1629
 77 executions at Burgstadt, Germany, between 1626-1629
 40 executions at Berndit, Buttan, Ebenheit, Wenchdorf and Heinbach, Germany, between 1626-1629
 8 executions in Prozelten and Amorbach, Germany between 1626-1629
 168 executions in the district of Miltenberg, Germany, between 1626-1629
 85 burned in Dieburg, Germany, in 1627
 79 burned at Offenburg, Austria, from 1627-1629
 274 executed in Eichstatt, Germany in 1629
 124 executed by the Teutonic Order at Mergentheim, Germany in 1630
 900 executions at Bamberg, Germany, between 1627 and 1631
 22,000 (approx) executed in Bamberg, Germany between 1610 and 1840
 1 hanged at Sandwich, in Kent, England, in 1630
 3 executed at Lindheim, Germany in 1631
 20 executed in Norfolk, England, on evidence of Matthew Hopkins, before 26 July, 1645
 29 condemned, on the evidence of Matthew Hopkins, at Chelmsford, England, on 29 July, 1645
 150 killed in England in the last six months of 1645
 2 executed at Norwich, England, in 1648
 14 hanged at Newcastle, England, in 1649
 220 + in England and Scotland, on evidence of a Scottish Witchfinder, circa 1648-1650
 2 killed by a mob at Auxonne, France, in 1650
 30 burned in Lindheim, Germany, between 1640-1651
 900 killed in Lorraine, France (years unknown)
 30,000 (approx) burned by the Inquisition (not all may have been witches)
 3-4000 killed during Cromwell's tenure in England
 102 burned in Zuckmantel, Germany, in 1654
 18 burned at Castle Hill, Edinburgh, Scotland, in 1658
 85 executed at Mohra, Sweden, on 25 August, 1670
 71 beheaded or burned in Sweden between 1674-1677
 90 burned at Salzburg, Austria, in 1678
 11 burned at Prestonpans, Scotland, in 1678
 36 executed in Paris, France, in 1680
 "Several" burned at Rouen, France, in 1684-1685
 3 executed (Suzanna, Isle and Catherine (last names unknown) at Arendsee, Germany, in 1687
 36 burned at Nordlingen, Germany between 1690-1694
 5 burned at Paisley, Scotland, on 10 June, 1697
 9 persons burned at Burghausen, Germany, all under 16 years of age, on 26 March, 1698
 1 burned at Antrim, Ireland, in 1699
 "Many" burned at Spott Loan, Scotland, in 1705
 2 persons killed in the Trentino, Austria, between 1716 and 1717
 1 executed in France, in 1718
 2 persons, a mother and daughter, burned in Scotland, in 1722
 13 burned at Szegedin, Hungary, in 1728
 1 burned at Szegedin, Hungary, in 1730
 13 burned alive at Szegedin, Hungary on 23 July, 1738
 3 burned at Karpfen, Germany, in 1744
 3 burned at Muhlbach, Germany, in 1746
 1 executed at Szegedin, Hungary, in 1746
 1 executed at Maros Vasarheli, (nation unknown), 1752
 100 + executed at Haeck, Germany between 1772 and 1779
 2 burned in Poland in 1793
 "Several" burned in South America during the 1800's
 1 shot by a policeman at Uttenheim, Germany, on suspicion of being a were-wolf, in November, 1925
 1 murdered in Pennsylvania in 1929

     for a total of 236,870 known but to the Goddess.

HPS: Let them have peace.

ALL: Blessed be!

%   Here ends the Samhain Mystery.

        ----------------------------------------------------
%   A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand
     Pass the Power, hand to hand.

HP: As the season turns again
    Power flows from friend to friend

HPS: Pass the Power, hand to hand
     Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies
    Bless the Power that never dies!

%   The above four verses should be repeated three times, or as
%   many times as needed, and the HPS shall then say:

HPS: By Fin and Feather, Leaf and Tree:
     Let the Power flow out and free!

%   All should release, at this point.

        ------------------------------------------------------

%   Any needed coven business may be transacted here.

        ------------------------------------------------------

%   The Circle is opened:

HPS: Thus I release the East and West
     Thanks to them from Host to Guest
     Thus I release the South and North
     With "Blessed Be' I send them forth!
     The Circle's open, dance we so
     Out and homeward we shall go.
     Earth and Water, Air and Fire
     Celebrated our desire.
     We think of those in Summerland
     Who dance together, hand in hand.
     By Fin and Feather, Leaf and Tree,
     Our circle's done; and Blessed Be!

COVEN: Blessed Be!

%   All spiral dance out from the Circle, led by HP and HPS.


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


This is a -long- ritual, but VERY effective. A good way to do the reading
of the names is to pass the list around the Circle, with each person reading
a few names, and then passing it to the next. Really brings the Burning
Times -home.-

	 CELTIC STUDIES ANNOTATED BIBLIOGRAPHY 
	 Notations c. 1991/1992 Erynn Darkstar.

The following books, articles, papers and ephemera are in my personal
collection are photocopies.  Annotations will contain notes regarding
the format of the material, my general comments or impressions as to
copy quality or the usefulness of the material for a Pagan practitioner.

C - cloth binding
T - trade paper
M - mass paper
P - photocopy
S - spiral bound
A - article
E - ephemeral material of some sort, e.g. cards, charts, etc.

244 entries as of April 18, 1992.

-- Basic Irish for Parents, (Institiuid Teangeolathochta Eireann, 1985) P, gover language course for parents with children learning Gaelic.  Incomplete.

 -- Britannia After the Romans; Being an Attempt to
Illustrate the Religious and Revolutions of That Province in the Fifth
and Succeeding Centuries. (Henry G. Bohn, London, 1836) C, uncut pages.  An early examination of Celtic mythology and society with a critical and discerning eye for bullshit.

 -- Do Ghabhlaibh Arend, (no pub data available) 
PS, vol 1 of possibly 4 or 5. English text and translation.
Covers the beginning of the world to the invasio the Sons of Mfl. --

Focl(ir P(ca English-Irish Irish-English Dictionary (An G(m, Baile Atha Clia T, pocket dictionary.

-- The Birth of Merlin : A Comedy Attributed to William Shakespeare &
William R (Element Books, Longmead 1989) T, commentary by RJ Stewart and others. More of Stewart's "Merlinology".

Bain, George, Celtic Art : The Methods of Construction (Dover, NY 1973) T, an introduction to constructing knotwork designs.

Bartrum, P. C., Tri Thlws Ar Ddeg Ynys Brydain : The Thirteen Treasures of Brit (Etudes Celtiques, 1963) AP, a discussion of the 13 Treasures, some original te from Welsh with English translation.

Bleakley, Alan, Fruits of the Moon Tree : The Medicine Wheel &
Transpersonal Psychology (Gateway Books, Bath 1988) T, Jungian/Gravesian psychobabble based in tree-lore.

Bodmer, Frederick, The Loom of Language : An Approach to the Mastery of Many Languages (Norton, NY1985) T, reprint of 1944 edition. Linguistics, touches on Celtic languages among others in the Indo-European group.

Bonwick, James, Irish Druids and Old Irish Religions (Dorset 1986) C,
reprint o edition.


Bord, Janet & Colin, Earth Rites (Grenada Publishing, London 1982) C,
book club by arrangement with publisher.  Fertility folklore and
archaeology.

Bord, Janet & Colin, Sacred Waters : Holy wells and water lore in
Britain and I (Grenada Publishing, London 1985) C, folklore and site
gazetteer of wells and springs.

Bord, Janet & Colin, The Secret Country (Walker and Co, NY 1976) C,
folklore, l UFO's and mysterious sites.

Borvo, Alan, Le Grand Oracle Celtique d'Alan Borvo (Grimaud, nd) ET,
card deck, layout chart and booklet in French and English.  Unusual
three-suit and Major Arcana structure.

Breathnach, Breandn, Folk Music and Dances of Ireland (Mercier Press,
Dublin 1 T, reprint of 1971 edition.  Brief history of folk music and
dance with some sa scores.

Breatnach, Liam, The Cauldron of Poesy, (Eriu #32, 1981) AP, Irish and
English dealing with internal "cauldrons" and possibly a meditative or
yogic system.  G glossary appended.

Breeze, David J. and Brian Dobson, Hadrian's Wall (Pelican/Penguin,
Middlesex 1 M, b/w photo plates.  An archaeological survey of Hadrian's Wall and the sites deities associated with it.

Briggs, Katherine M, A Dictionary of British Folk-Tales (Indiana
University Pre Bloomington 1970) C, vols 1-4 of 4 vols.  1 and 2 are
Folk Narratives, 3 and 4 Folk Legends.  No real indexing or table of
contents, so things are difficult to locate.

Briggs, Katherine M. The Fairies in English Tradition and Literature
(Bellew Pu London 1989) T, reissue of 1967 edition. Celtic and later
British lore.

Bromwich, Rachel, Celtic Dynastic Themes and the Breton Lays (Etudes
Celtiques, AP, a discussion of kingship and successsion with the figure of Sovereignty outlined.

Bromwich, Rachel, Trioedd Ynys Prydein : The Welsh Triads (University of Wales Cardiff, 1961) P, translation and discussion of the Welsh Triads.  Welsh and English. Four pages in the indexes and supplementary material on names are bad copies.

Brown, Beth Phillips, A Celtic Daybook (White Pine Press, Fredonia NY
1987) T, perpetual illustrated calendar with brief mythological
commentary.

Buchan, David, Scottish Tradition : A Collection of Scottish Folk
Literature (R & Kegan Paul, Boston 1984) C, folk songs, drama and
poetry.

Byrne, Mary E & Dillon, Myles, Tin B( Frafch (Etudes Celtique, Paris,
June 193 The Driving of Fr(ech's Cattle in English, with analysis.


Calder, George, Auraicept na n-+ces : The Scholar's Primer (John Grant, Edinbur PS, Irish and English text and translation from the Book of Ballymote, and the Yellow Book of Lecan, with the Ogham Tract and the Trefhocul.  Much not translated.  A primary medieval source on Ogham.  Fold-out facsimile pages illustrating Oghams.

Cameron, Anne, Tales of the Cairds (Harbour Publishing, Madeira Park BC, Canada 1989) T, fiction, myth. Carmichael, Alexander, Carmina Gadelica : Hymns and Incantations : Ortha nan Gaidheal (Scottish Academic Press, var dates) SP, have 1-5, and in process of gaining access to all 6 volumes. Scottish Highland folk prayers and charms in Gaelic and English.

Carr-Gomm, Philip, Elements of the Druid Tradition (Element Books,
Longmead 199 T, inside look at a particular British Druidic order's
workings.  About average terms of an occultist's knowledge of Celtic
lore.

Castleden, Rodney, The Wilmington Giant : The quest for a lost myth
(Turnstone Wellingborough 1983) T, analysis of an English hill-figure.

Cavendish, Richard, Prehistoric England (British Heritage Press, NY
1983) C, archaeological gazetteer.

Chadwick, Nora, Celtic Britain (Newcastle Publishing, North Hollywood
1989) T, archaeology, history.

Chadwick, Nora, The Celts (Penguin, Middlesex 1985) M, archaeology,
history.

Chadwick, Nora, Geilt (Scottish Gaelic Studies vol V, part II, Oxford
1942) AP, analysis of sacred madness in Irish and Scottish tales.

Chadwick, Nora, Imbas Forosnai (Scottish Gaelic Studies vol IV, part II, London AP, an excellent discussion of Irish visionary and divinatory techniques.

Caesar, The Conquest of Gaul (Penguin, London 1984) M, translation by S. A. Han revisions by Jane Gardner.

Caesar's Gallic wars.

Chotzen, Th M Th, Emain Ablach - Ynys Avallach - Insula Avallonis - Ile D'Avalo (Etudes Celtiques, Paris 1948) AP, article in French on the Isle of Apples.

Coghlan, Ronan, Dictionary of Irish Myth and Legend (Donards Publishing, Bangor 1979) T, brief compilation of the more familiar characters and places of Irish.

Cole, Bryony & John, People of the Wetlands : Bogs, Bodies and
Lake-Dwellers (T & Hudson, NY 1989) c, many photos & line drawings.
Worldwide survey of bog finds and bodies, with significant material on
Celtic finds. Archaeology, hist.

Connellan, Owen, The Annals of Ireland, Translated from the Original
Irish of t Masters. (Bryan Geraghty, Dublin 1846) P, poor copy
throughout, dark and spotty. English-only translation of early annals,
including numerous footnotes regarding the Tuatha dT Danann. Who did
what to whom, and when.

Cross, Tom Peete and Clark Harris Slover, Ancient Irish Tales (Barnes &
Noble, NJ 1988 reprint of 1936 edition) C, a good standard English-only translation of much mythic material.

Cunliffe, Barry, The Celtic World : An Illustrated History of the Celtic Race, Culture, Customs and Legends (Greenwich House, NY 1986) C, archaeology, mythology and brief discussion of modern legacy.  Many
plates.

Curtin, Jeremiah, Myths and Folk Tales of Ireland (Dover, 1975) T,
unabridged r 1890 Myths and Folk-Lore of Ireland without introduction
from original edition.

Darkstar, Erynn, Ogham, Tree-Lore & The Celtic Tree Oracle : Part I
(Preppie Bi Press, Seattle 1991) T, self-published compilation and
reorganization of the first two Fireheart articles on Ogham and Irish
tree-lore.

Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle: Searching for Roots (Ouroboros, Roskilde Denmark various dates) A, Manteia : A magazine for the mantic arts #3, #4, #6.  Parts 1, 2 & 3 of a projected 7-part series.

Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle (Fireheart, 1991) 1 of projected 5-part series.

Davidson, HR Ellis, Myths and Symbols in Pagan Europe : Early
Scandinavian and Celtic Religions (Syracuse University Press, Syracuse
1988) T, archaeology and folklore.

Davis, Courtney, Celtic Iron-On Transfer Patterns (Dover, NY 1989) T,
only artwork.

Davis, Courtney, The Celtic Tarot (Aquarian, Wellingborough 1991) ET,
accompany book by Helena Patterson.  Nice Tarot deck artwork, but the
book is really abysmal.  Has one of those stinky plastic casette
keepers.

de Santillana, Giorgio and Hertha von Dechend, Hamlet's Mill : An Essay Investigating the Origins of Human Knowledge and its Transmission Through Myth 2ed (David R. Godine, Boston 1983)

de Troyes, ChrTtien, Arthurian Romances, Including Perceval, (Everyman
Library, Charles E. Tuttle & Co, Rutland VT 1991) T, translation by D.
D. R. Owen.  A good translation of some of the original Arthurian
material.

Dillon, Myles & ( Cr(infn, Donncha, Teach Yourself Irish (Random House, NY 1987 confusing language course in the "Teach Yourself..." series.

Dillon, Myles, Early Irish Literature (University of Chicago Press,
Chicago 194 summary of many mythic themes by an acknowledged expert in
the field.

Dillon, Myles, The Cycles of the Kings, (Oxford University Press, London 1946) compilation of English-only translations of King Cycle tales.

Doan, James E., Sovereignty Aspects in the Roles of Women in Medieval
Irish and Society (Northeastern University, Boston 1984) P, Irish
Studies Program working paper.

Doan, James E., Studies in Welsh Arthurian Romance: Peredur and Trystan (Northeastern University, Boston 1990) P, Irish Studies Program working paper. Dobbs, ME, Altromh Tighi da Medar : The Fosterage of the House of the Two Goble (Zeitschrift Fur Celtische Philologie, NY 1930, Band XVIII) AP, tale in Irish a English featuring Manannn mac Lir and others of the Sfdhe.

Dorson, Richard M (ed), Peasant Customs and Savage Myths : Selections
from the British Folklorists, 2 vols (University of Chicago Press,
Chicago 1968) C, Discussions of and excerpts from the works of
influential British folklorists.

Duval, Paul-Marie, Obesrvations sur le Calendrier de Goligny, III
(Etudes Celti 1963) AP, French article (third in a series) on the
Coligny Calendar.

Dwelly, Edward, Faclair Gaidhlig gu Beurla le Dealbhan : Dwelly's
Illustrated G English Dictionary (Alexander MacLaren & Sons, Glasgow
1967) C, Scottish Gaelic, line illustrations

Dyer, T. F. Thiselton, British Popular Customs, Present and Past;
Illustrating and Domestic Manners of the People : Arranged According to the Calendar of the Year (George Bell & Sons, London 1876) C,
calendrical lore and folk- celebrations from England, Wales, Cornwall,
Mann, Ireland and Scotland. Very good early source.

Easpaig, Donall MacGiolla, Noun + Noun Compounds in Irish Placenames
(Etudes Celtiques, Paris 1981) AP, discussion of elements of place
names.

Ellis, Peter Berresford, A Dictionary of Irish Mythology (Oxford
University Pre 1987) T, a good reference by a known Cornish-language
linguist.

Evans, E. Estyn, Irish Folk Ways (Routledge & Kegan Paul, London 1988)
T, discu of folk tools and country life.

Evans, E. Estyn, The Personality of Ireland : Habitat, Heritage and
History (Ca University Press, London 1973) P, double-sided copy.  Brief anthropological stu of Irish personality as developed within the context of the land and its history.

Evans-Wentz, WY, The Fairy Faith in Celtic Countries (Citadel Press, NY 1990) T reprint of 1911 edition.  Folklore concerning the sfdhe.

Faraday, W, Druidic Triads : The Wisdom of the Cymry (Sure Fire Press,
Edmonds 1984) T, unsourced triads in English. Probably from the Barddas.  Ferguson, Samuel, Ogham Inscriptions in Ireland, Wales and Scotland (David Doug Edinburgh 1887) P, a listing and interpretation of many of the inscriptions of Ogham from Celtic lands.

Fleetwood, John, History of Medicine in Ireland (no pub data available) P, chap "The Pre-Christian Era".

Flower, Robin, The Irish Tradition (The Clarendon Press, Oxford 1947) P, a good primer on Irish folklore and tales, and the Irish literary
traditions.

Ford, Patrick K, The Mabonogi and Other Welsh Medieval Tales (University of Cal Press, Berkeley 1977) T, one of the best translations available.

Fortune, Dion, Avalon of the Heart (Samuel Weiser, NY 1971) C, reprint
of 1934 Pagans, Joseph of Arimathaea and Atlantean priesthoods.

Fox, Robin, The Tory Islanders : A People of the Celtic Fringe
(Cambridge Unive Press, London 1978) C, an excellent study of the past
and present culture of To Isle, including some very interesting notes
about Balor.

Gantz, Jeffrey, Early Irish Myths and Sagas (Penguin, London 1988) M,
good tran of several Irish tales and some poetry. Geoffrey of Monmouth, History of the Kings of Britain (E. P. Dutton, NY 1958) M standard reference in the field. Sebastian Evans translation, revision by Char Dunn.

Gerschel, Lucien, L'Ogam et le Nombre : PrThistoire des CaractTres
Ogamiques (Et. Celtiques, 1962) AP, French article on the Ogham and
numbers/tally systems.

Gerschel, Lucien, L'Ogam et le Nom (Etudes Celtiques, 1963) AP, French
article apparently regarding Ogham and masons's marks.

Gmelich, Sharon ed. Irish Life and Traditions (Syracuse University
Press, Syrac T, analysis of impact of tradition on modern Irish life.


Gomme, Alice B, The Traditional Games of England, Scotland and Ireland
(Thames Hudson, NY 1984) T, 2 vols in 1 originally printed in 1894 and
1898.  Words and music to children's games, rules for adult's games.
Interesting survivals of P influence.

Graves, Robert, The White Goddess (Farrar, Strauss & Giroux, NY 1966) T, amended edition of 1948 printing. Mythic history reinterpreted through poetry.

Gray, Elizabeth A, ed. Cath Maige Tuired : The Second Battle of Mag
Tuired (Iri Society, Leinster 1982) PS, Irish and English text and
translation. Excellent and commentary. This press is noted for its
scholarly work.

Green, Miranda, The Gods of the Celts (Barnes & Noble, Totowa NJ 1986)
C, archaeological analysis of deific types.

Gregory, Lady Augusta, Cuchulain of Muirthemne (Colin Smythe Ltd,
Gerrards Cros 1976) T, reprint of 1902 edition.  The first accessible
English translation of stories of Cuchulain, the Tin and the Red Branch tales.

Gregory, Lady Augusta, Visions & Beliefs in the West of Ireland (Colin
Smythe L Gerrards Cross 1979) T, reprint of 1920 edition. Folktales and anecdotes collected over 20 years.

Gwynn, Edward, Poems From the Dindshenchas (Royal Irish Academy, Dublin 1900) P Todd Lecture Series Vol VII. Geographic origin poetry in Irish and English.

Gwynn, Edward, The Metrical Dindshenchas (Royal Irish Academy, Dublin
1903) P, Todd Lecture Series Vol VIII.  Part I of 5(?) Geographic origin poetry in Iris and English.

Haggard, H Rider, A Farmer's Year (The Cresset Library, London 1987) T, reprint 1899 edition.  Diary touching briefly on aspects of English
folklore and custom.

Hartley, Christine, The Western Mystery Tradition (Aquarian, London
1968) T, considered a "classic" by some occultists, it is for the most
part more Atlantis and space-aliens.

Hartley, Dorothy, Lost Country Life : How English country folk lived,
worked, thatched, rolled fleece, milled corn, brewed mead... (Pantheon
Books, NY 1979) T, folk life in England and Wales.

Hastings, James ed. Encyclopaedia of Religion and Ethics (Charles
Scribner's So nd) AP, poor copy quality. Excerpts on the Celts by
various authors: Ancestor- Worship and Cult of the Dead; Art; Blest,
Abode of the; Calendar; Celts; Druids Dualism; Ethics and Morality;
Fairy; Festivals and Fasts; Feinn Cycle; Head; Ma (Introductory)
(Celtic); May, Midsummer; Stones (Introductory and Primitive); Stone
Monuments (Rude); Sun, Moon and Stars (Primitive) (Celtic);
Transmigration (Introductory and Primitive) (Celtic).

Hawkes, Christopher & Jacquetta, Prehistoric Britain (Pelican, Middlesex 1952) reprint of 1937 edition.  Archaeology.

Hawkes, Jacquetta, A Guide to the Prehistoric and Roman Monuments in
England an Wales (Abacus, London 1978) T, reprint of 1951 edition.
Archaeological gazetteer.

Heaney, Seamus, Sweeney Astray : A version from the Irish (Farrar,
Strauss & Gi NY 1985) T, poetry based on traditional poetry of Buile
Suibhne, the Frenzy of Sweeney.

Henry, PL, The Cauldron of Poesy, (Studia Celtica #14/15, 1979/1980) AP, Irish English of a text dealing with internal "cauldrons" and possibly a meditative or yogic system.

Hoover, Tracey, The Celtic/Druid Tarot (a privately printed work in
progress - yet) E, discussion of the possibilities of a Celtic/Druidic
Tarot system.  Grav based.

Hubert, H, The Greatness and Decline of the Celts (Constable Press,
London 1987 History of Civilization series. Volume 2 of 2. Originally
published in 1934. Archaeology, history.

Hubert, H, The Rise of the Celts (Constable Press, London 1987) C,
History of Civilization series. Volume 1 of 2. Originally published in
1934.  Archaeolog history.

Hughes, Thomas, The Scouring of the White Horse (Allan Sutton,
Gloucester 1989) reprint of 1859 edition.  An account of the White Horse of Uffington's yearly cleansing festival of 1857.

Hull, Vernam, Cairpre mac Edaine's Satire Upon Bres mc Aladain
(Zeitschrift F_r Celtische Philologie, NY 1930, Band XVIII) AP, Irish
and English text of the Satire.

Hull, Vernam, Lm DToraid, (Zeitschrift F_r Celtische Philologie, NY
1930, Band AP, notes on the phrase "the hand of a hostile stranger."

Hull, Vernam, The Four Jewels of the Tuatha dT Danann, (Zeitschrift F_r Celtisc Philologie, NY 1930, Band XVIII) AP, discussion of the Treasures and Irish and English text from the Lebor Gabla.

Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift F_r
Celti Philologie, NY 1930, Band XVIII) AP, Irish and English text from
the Book of Leinster.

Hutton, Ronald, The Pagan Religions of the Ancient British Isles : Their Nature Legacy (Blackwell, Oxford 1991) C, well-written, interesting, and (surprisingly familiar with at least some of the neoPagan movement.  He concludes that there no such thing as a Pagan survival anywhere in the British Isles. Strictly archaeology-based.

Ingalls, Jaquelin, Moon, Sun and Stars : An Accurate Solution of the
Sickbed of Cuchulainn as a Nature Myth (thesis, University of Washington, Seattle 1950) P, examination of the Sickbed as a description
of an eclipse and Celtic star-lore.

Jackson, Kenneth Hurlstone ed. A Celtic Miscellany (Penguin, NY 1971) M, reprin 1951 edition.  Excerpts from Celtic tales and poetry in English.

Jackson, Kenneth Hurlstone, The Oldest Irish Tradition: A Window on the Iron Ag (Cambridge University Press, Cambridge 1964) P, text of the 1964 Rede Lecture. Discussion of Pagan Iron Age elements in the Irish tales.

Jackson, Kenneth, Language and History in Early Britain (The University Press o Edinburgh, Edinburgh 1956) C, hardcore linguistics.

Jackson, Kenneth, The Gododdin : The Earliest Scottish Poem (Edinburgh
Universi Press, Edinburgh 1978) M, reprint of 1969 edition. Translation and analysis, b the poem is spread throughout the book, not printed as a whole.

Jekyll, Gertrude, Wood and Garden : Notes and Thoughts, Practical and
Critical, Working Amateur (The Ayer Company, Salem NH 1983 - reprint of 1899) P, chapter "December" which contains a reference to a gardener's notched writing system vaguely resembling an Ogham.

Jones, Gwyn & Thomas, The Mabinogion (Everyman's Library, NY 1974) C,
reprint o 1949 translation.

Kinsella, Thomas, The Tain (University of Philadelphia Press,
Philadelphia 1985 translation of the Tain Bo Cuailnge with brush & ink
illustrations by Louis le Brocquy.

Kirk, Robert, The Secret Common-Wealth (Folklore Society, Cambridge
1976) C, ed Steward Sanderson.  Compilation of manuscripts dating from
the period of approx 1644.  Highland folklore concerning witches and
fairies.

Knott, Eleanor, An Introduction to Irish Syllabic Poetry of the Period
1200 - 1 (Dublin Institute for Advanced Studies, Dublin 1957) P, poor
copy quality. English description of metres and poetry in Gaelic with
some notations.

Knowlton, Derrick, The Naturalist in Scotland (David & Charles, London
1974) C, photo plates, line drawings.  A brief guide to the flora and
fauna of Scotland. Little folklore, but much interesting information on location and habitat of na and imported animals and plants.

Ledwich, Dr. Antiquities of Ireland (Dublin 1804) P, reprint of 1792
edition. copy. Antiquarian notes and speculation. Lehmann, RPM & WP, An Introduction to Old Irish (University of Texas Press, Aus nd) P, poor quality copy. Works through the text of Scela Mucce Meic Datho and some poetry.

Lehmann, Ruth P, "The Calendar of the Birds" and "A Grave Marked With
Ogam" : T Problem Poems from the Book of Leinster (+tudes Celtique,
Paris 1980) AP, poetry and analysis in Irish and English.

Lethbridge, TC, The Legend of the Sons of God (Routledge & Kegan Paul,
Boston 1 T, megalithic figures and space aliens.

Lethbridge, TC, Gogmagog : The Buried Gods, (Routledge & Kegan Paul,
London 195 P, story of Lethbridge's dig on buried hill-figures and a
study of related "gia tales.

Linguaphone Institute, C(rsa Gaelige (London, 1974) PE, Irish language
instruct vols and cassettes.

Littleton, C. Scott, The New Comparative Mythology : An Anthropological Assessm the Theories of Georges DumTzil, 3ed (University of California Press, Berkeley 1982) T, excellent overview of DumTzil's material, which includes references to works on Celtic mythology.

Logan, James, The Scottish Gael; or Celtic Manners, as Preserved Among
the Highlanders ... 5ed (S. Andrus & Son, Hartford nd) P, the chapter
"Of the Knowledge of Letters Among the Celts"

Logan, Patrick, Irish Country Cures (Appletree Press, Belfast 1981) T,
folk med herbology.

Lyle, Emily B, Dumezil's Three Functions and Indo-European Cosmic
Structure (publication data unknown, 1982) P, notes and discussion of
God/Goddess roles i IE structure.

MacAlister, RA Stewart, The Secret Languages of Ireland : with special
referenc origin and nature of the Shelta language (University Press,
Cambridge 1937) PS, good modern anlaysis of Ogham and "Oghamized Irish".

MacAlister, RAS, Corpus Inscriptionum Insularum Celticarum (Coimisi(n
Limhscrfbhinnf Na h+ireann, Dublin 1949) P, 2 vols.  An attempt to
catalogue a of the stone inscriptions and some inscribed archaeological finds in Ireland. Reviewed in Speculum as terribly poor and incomplete, but a gallant effort.

MacAlister, RAS, The Archaeology of Ireland (Nethuen & Co, Lodon 1928)
P, the chapters on Ogham & title page.

MacAlpine, Neil & Mackenzie, John, Gaelic-English and English-Gaelic
Dictionary (Gairm Publications, Glasgow 1979) C, formerly "MacAlpine's
Pronouncing Gaelic Dictionary". Scottish Gaelic.

MacCana, Proinsias, Celtic Mythology (Hamlyn, London 1970) C, overview
of mythological themes and personalities.

MacCulloch, John Arnott and Mchal, Jan, Mythology of All Races : Volume 3, Cel and Slavic (Cooper Square Publishers, NY 1946) C, two volumes bound as one; Celtic Mythology by MacCulloch and Slavic Mythology by Mchal.  B/w plates, colorized plate frontspiece.  Fair to good general overview with brief retellin certain sections of tales.

MacCrossan, Tadhg, The Sacred Cauldron : Secrets of the Druids
(Llewellyn, St. 1991) T, a sexist, racist look at "non-political"
druidry.  Some useful information but mostly either bad or dangerous
advice, like a ritual that includes giving honey to a newborn
(potentially deadly).

MacFirbis, Duald, On the Fomorians and the Norsemen (Det Norske
Historiske Kildeskriftfond, Bogrykkeri 1905) P, trans by Alexander
Bugge.  Text compiled approx. 1650.  Irish and English.  Equates the
vikings with the mythical Formoi.

MacKillop, James, Fionn mac Cumhaill : Celtic Myth in English Literature (Syrac University Press, Syracuse 1986) T, analysis of Fionn as a literary figure, from hero to buffoon.

Mackinnon, Roderick, Teach Yourself Gaelic (Hodder & Stoughton, NY 1985) M, a reasonable Scots Gaelic course from the "Teach Yourself..." series.

MacLaren, James, MacLaren's Gaelic Self-Taught (Gairm Publications,
Glasgow 198 revised 4th edition.  Scots Gaelic language course.

Maclean, Charles, Island on the Edge of the World : The Story of St.
Kilda (Tap Publishing Co, NY 1980) C, b/w photos.  The evacuation of the St. Kilda Islanders.

MacLeod, Fiona, The Winged Destiny : Studies in the Spiritual History of the Ga (Lemma Publishing, NY 1974) C, reprint of 1904 edition. Pseudonym of William Sharp. Fiction, essays, myth/folklore.

MacManus, Seumas, The Story of the Irish Race (The Devon-Adair Company, Old Greenwich CT 1974) C, revision of 1921 edition. Mythic history, pseudo-history and political history up to approximately 1944.

Malory, Sir Thomas, Le Morte d'Arthur : A rendition in modern idiom by
Keith Ba (Bramhall House, NY 1962) C, a passable modern rendition.
Markale, Jean, Women of the Celts (Inner Traditions International,
Rochester VT T, translated from 1972 French edition. Primary focus on
Welsh and Breton, ver little discussion of Goddesses.
Matthews, Caitlfn & John, Hallowquest : Tarot Magic and the Arthurian
Mysteries (Aquarian, Wellingborough 1990) T, a magickal system to go
with their Arthurian based Tarot deck.  Interesting but forced in many
places.


Matthews, Caitlfn & John, The Western Way : A Practical Guide to the
Western My Tradition, Vol 1 The Native Tradition (Arkana, NY 1985) T,
analysis of British and Celtic mythological material which states that
Pagan deities are "unregenerate godforms".

Matthews, Caitlfn & John, The Western Way : A Practical Guide to the
Western My Tradition, Vol 2 The Hermetic Tradition (Arkana, NY 1986) T, an expansion on vol 1 which insists that qabala and Egypto-Greek
hermeticism is the True Wester Way.

Matthews, Caitlfn, Arthur and the Sovereignty of Britain : King and
Goddess in Mabonogion (Arkana, NY 1989) T, discussion of the Irish and
Welsh concept of Sovereignty as feminine embodiment of the land.

Matthews, Caitlfn, Mabon and the Mysteries of Britain : An Exploration
of the Mabinobion (Arkana, NY 1987) T, another Matthews "occult book of the month club" publication.

Matthews, Caitlfn, The Celtic Tradition (Element Books, Longmead 1989)
T, volum "The Elements of..." series. So-so introductory Celtic myth and culture.

Matthews, John, Taliesin : Shamanism and the Bardic Mysteries in Britain and Ir (Aquarian, Wellingborough 1991) T, better than their average attempt. Good discussion of similarities between "shamanic"
trance-techniques and aspects of "bardic mysteries."

Matthews, John & Caitlfn, The Aquarian Guide to British and Irish
Mythology (Aq Wellingborough 1988) T, sketchy and incomplete compendium of mythic figures.

Matthews, John & Caitlfn, The Grail Seeker's Companion : A Guide to the Grail Q the Aquarian Age (Aquarian, Wellingborough 1986) T, compendium of people and places, with suggested magickal system.

Matthews, John, The Arthurian Tradition (Element Books, Longmead 1989)
T, a vol in "The Elements of..." series. Talks about the Matter of
Britain without real talking much about the Pagan origins.

McKenna, Lambert ed. Bardic Syntactical Tracts (Dublin Institute for
Advanced S Dublin 1944) PS, notes on grammar and syntax in Irish, with
some obscure notes and partial translations in English.

McNeill, F. Marian, The Silver Bough (Cannongate, Edinburgh 1989) M, vol 1 of 4 Scottish folk and calendrical lore.

Megaw, Ruth & Vincent, Celtic Art : From its beginnings to the Book of
Kells (T & Hudson, NY 1990) T, many plates. Archaeology, art history.

Merrifield, Ralph, The Archaeology of Ritual and Magic (New Amsterdam
Books, NY 1988) T, excellent overview of the archaeological evidence for magic and religi ritual in the British Isles and Western Europe.

Meyer, Kuno, Hail Brigit : An Old-Irish Poem on the Hill of Alenn
(Hodges, Figg Co, Ltd, Dublin 1912) P, a Dindsenchas poem about Brigid
and the Hill of Ailenn Facing page Irish-English text & translation.

Meyer, Kuno, Selections from Ancient Irish Poetry, (Constable & Co,
London 1911 translations of Irish poetry from different periods.

Meroney, Howard, Early Irish Letter-Names (Speculum, Vol XXIV, No. 1,
Jan. 1949 Cambridge, MA) PA.  Proposes the Ogham letter names to be
"kennings" rather than a list of trees. Linguistics, history.

Murphy, Gerard, Early Irish Lyrics, Eighth to Twelfth Century (Clarendon Press, 1970) P, first published in 1956. Poor copy quality.  Irish and English text a translation, analysis of poetic metre and traditions.

Murray, Colin, Ephemera collection (Golden Section Order) EP.  Deck:
Ogham Diviniation Tree Card Pack. Charts: Directions on Using the Ogham; Ogham Divination Correspondence Chart. Posters: Ogham Alphabet Cyphers; The Soli/Lunar Gaelic Year; The Tree Alphabet Beth Luis Nuin; The Triple Goddess; The Golden Section; The Pilgrim Path of Percival on the Serpent of Initiation t Achieve the Grael Quest; Four Fire Festivals. Gravesian.

Murray, Liz & Colin, The Celtic Tree Oracle : A System of Divination
(St. Marti NY 1988) PE, cards and accompanying information booklet.
Gravesian.

Naddair, Kaledon, Ogham, Koelbren and Runic (Shamanic Divination
Scripts) of Br and Europe (Private publication, nd) P, 2 vols.  Poor
quality copies, euro size paper. Heavily line illustrated. Very odd,
lots of CAPITALS. Anti-Graves.

Nagy, Joseph Falaky, The Wisdom of the Outlaw : The Boyhood Deeds of
Finn in Ga Narrative Tradition (University of California Press, Berkeley 1985) C, excellen analysis of the Fenian Cycle through the Macgnimartha Fionn and its related material.  One of the best available titles.

New Celtic Review (London) P, periodical from the Golden Section Order.  Beltan double-size euro format, Beltaine 1984, euro paper.

Nf C. Dobs, MaighrTad, Tochomlad Mad Miledh a hEspain i nErind : no Cath Taillt (+tudes Celtique, Paris, June 1936) AP, The Battle of Taillten in Irish and Eng Nf Ghrd, MirTad, Progress in Irish (The Educational Company, nd) T, basic Ir grammar and vocabulary.

Nf ShTaghdha, Nessa, Catalogue of Irish Manuscripts in the National
Library of Fasciculus I (Dublin Institute for Advanced Studies, Dublin
1967) P, a partial cataloguing of Irish manuscripts.  Excellent source
for translations available the publication date.

Norton-Taylor, Duncan, The Celts (Time-Life Books, New York 1974) P,
selected excerpts.

O'Boyle, Sen, Ogam, The Poets' Secret (Gilbert Dalton, Dublin 1980) T, Ogham a method of musical notation.

O'Corrin, Donnchadh, Liam Breatnach, and Kim McCone ed., Sages, Saints and Storytellers : Celtic Studies in Honor of Professor James Carney (An Sagart/Maynooth, Naas 1989) P, selected essays from the work: Davies, The place of healing in early Irish society;

McCone, A tale of two ditties: poet and sati Cath Maige Tuired;

McManus, Runic and Ogam letter-names: a parallelism;

O'Briain, Some material on Oisfn in the Land of Youth;

O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corrin, Early
Irish hermit poetry?;

O'hAodha, The lament of the Old Woman of Beare; O'hUiginn, Tongu do dia toinges mo thuath and related expressions;

Picard, The strange death of Guaire mac -edin; Sims-Williams, The Irish geography of Culhwch and Olwen;

Tristram, Early modes of Insular expression; Williams, Some Irish plant names.

O'Curry, Eugene, Lectures on the Manuscript Materials of Ancient Irish
History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the
Catholic University o Ireland in 1855 and 1856.  Excellent source
material.

O'D(naill, Niall, Folcl(ir Gaeilge-BTarla (Richview, Brown & Nolan,
Baile Atha 1977) C, Irish Gaelic to English dictionary.

O'Driscoll, Robert ed. The Celtic Consciousness (George Braziller, MY
1987)  T, lectures, essays and articles from the Symposium on Celtic
Consciousness presented at the University of Toronto in 1978.

O'hOgin, Dithf, Fionn mac Cumhaill : Images of the Gaelic Hero (Gill & MacMil Dublin 1988) P, selected sections with chapter notes.

O'Murch(, DTagln & Pdraig, Briathra na Gaeilge : Regular and
Irregular, (Fole Chuid, Bhaile Atha Cliath nd) P, book of verb forms for Irish Gaelic.

O'Tuathail, Sen, An Fiodhrdh (privately printed, 1985) P, work on
tree-lore a divination, with some annotations.

O'Tuathail, Sen, An Lebor Tosach : or the Book of Beginnings (privately printed tale of Celtic origins.

O'Tuathail, Sen, Canteanna na Luise, (privately printed) P periodical.  Issues Print quality fair to poor. Covers mostly very bad.  Primarily English with ab 1/3 written in Irish. Very useful material.

O'Tuathail, Sen, Duan Amhairghane : The Song of Amergin (privately
printed 1984/1986) P, Irish and English reworking of the Song of
Amergin.

O'Tuathail, Sen, Roscanna on Bhroguis Drum Damhghaire (privately
printed 1988) Irish and English reworking of "Druid Rhetorics from "The Siege of the Ridge of the Stag's Call".

Parry-Jones, D, Welsh Legends and Fairy Lore (BT Batsford, London 1988) C, firs published in 1953. Folktales, legends.

Pennick, Nigel, Ogham and Runic : Magical Writing of Old Britain and
Northern E (Fenris Wolf, Cambridge 1978) P, euro size paper.  Brief
discussion of Book of Ballymote and Leabhar na hUidrhT material. Obvious errors.


Pennick, Nigel, Practical Magic in the Northern Tradition (Aquarian
Press, Guil 1989) T, passing mention of Oghams. Relates some Celtic to
Norse practices.

Pennick, Nigel, Runestaves & Oghams (Runestaff Publications, Cambridge
1985) P, size paper.  Only slight differences from Pennick 1978.

Piggot, Stuart, Ancient Europe (Aldine Publishing Co, Chicago 1970) C,
archaeol survey including proto-Celts and Celts.

Piggot, Stuart, The Druids (Thames & Hudson, NY 1986) C, archaeology.

Polunin, Oleg, A Concise Guide to the Flowers of Britain and Europe
(Oxford Uni Press, NY 1987) T, color photo plates. Field guide to
flowering plants and tre including the British Isles and Ireland.

Porter, Arthur Kingsley, The Crosses and Culture of Ireland (Arno Press,
NY 197 Lectures on archaeology delivered at Metropolitan Museum of Art
in 1930. History of the church in Ireland as reflected in monuments
inscribed with cross.

Power, Patrick C, The Book of Irish Curses (Mercier Press, Cork 1984)
P, curses analysis with examples in Irish and English.

Propp, Vladimir, Morphology of the Folktale, 2ed (University of Texas,
Austin P Austin 1971) T, classic work on the structure and analysis of
folktales and the themes. Translated by Laurence Scott, revised by
Louis A. Wagner.

Propp, Vladimir, Theory and History of Folklore, (University of
 Minnesota Press Minneapolis 1984) T, a collection of essays and other
 works on the development and history of oral traditions and lore.
 Translated by Ariadna Y. Martin and Richard P. Martin.

Ragan, Michael, The Runes of Ancient Ireland : R(n n Erenn Seanda
 (Runestone Publications, Dilsboro IN, 1987) S, Gravesian vaguely
 Ogham-based "Irish" runic system.

Rees, Alwyn and Brinley, Celtic Heritage : Ancient Tradition in Ireland and Wal (Thames & Hudson, NY 1989) T, reprint of 1961 edition. Probably the best popular analysis of insular Celtic myth & folklore available.

Renfrew, Colin, Before Civilization : The Radiocarbon Revolution and
Prehistori Europe (Alfred A. Knopf, NY 1975) C, archaeology of
megalithic monuments.

Renfrew, Colin, The Origins of Indo-European Languages (Scientific
American, Oc 1989) AP, a new linguistic theory offering a different date for the Celtic sett of Ireland and the British Isles.

Rhys, John, Celtic Folklore, Welsh and Manx (Clarendon Press, Oxford
1901) PS, volume 1 of 2.

Richardson, Alan & Hughes, Geoff, Ancient Magicks for a New Age :
Rituals from Merlin Temple, The Magick of the Dragon Kings (Llewellyn,
St. Paul 1989) T, magickal diaries and discussion of contact with the
"Merlin current".

Rolleston, TW, Celtic Myths and Legends (Avenel Books, NY 1986) C,
volume in th "Myths and Legends" series.  Facsimile of an earlier
edition, probably no later 1935-1940.  Mythology of Ireland and Wales.

Ross, Anne & Robins, Don, The Life and Death of a Druid Prince : The
Story of L Man, an Archaeological Sensation (Summit Books, NY 1989) C,
archaeology. Interesting analysis of the Celtic "threefold death" theme.

Ross, Anne, Pagan Celtic Britain : Studies in Iconography and Tradition (Routle Kegan Paul, London 1967) PS, a classic source, one of the best works by an expert in the field.

Ross, Anne, The Pagan Celts (Barnes & Noble, Totowa NJ 1986) C, formerly Everyd Life of the Pagan Celts. Archaeology and anthropological analysis.

Sapir, Edward, Culture, Language and Personality : Selected Essays
(University California Press, Berkeley 1958) M, essays on linguistics
and culture, edited b David G. Mandelbaum.  Influential linguistic
theories regarding the origins of thought, religion, and myth in
language structure.

Saul, George Brandon, Traditional Irish Literature and Its Backgrounds: A Brief Introduction (A Revision of The Shadow of the Three Queens), (Bucknell University Press, Lewisburg 1970) P, history, mythology, literature.

Seymour, St. John D, Irish Visions of the Other-World : A Contribution
to the S Medival Visions, (Society for Promoting Christian Knowledge,
London 1930) P, reasonably good material, excellent chapter on immrama.

Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
Ltd, Eas Ardsley 1974) C, parts 1-3 of 5. Morris dance instructions and music.

Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
Ltd, Eas Ardsley 1974) C, parts 4 & 5 of 5. Morris dance instructions
and music.

Sharp, Cecil J, Sword Dances of Northern England (EP Publishing Ltd,
East Ardsl 1978) C, 3 vols bound as one.  Sword dance instructions and
music, folklore commentary.  Also includes the Horn Dance of Abbotts
Bromley.

Simpson, Jacqueline, Grfmr the Good, A Magical Drinking-Horn (+tudes
Celtiques, 1963) AP, a comparison of Grfmr with the Horn of Bran from
Welsh mythology.
Sjoestedt, Marie-Louise, Gods and Heroes of the Celts (Turtle Island
Foundation Berkeley 1982) T, trans by Myles Dillon. Original French
publication in 1940. highly respected classic.
Skelton, Robin and Margaret Blackwood, Earth, Air, Fire, Water :
Pre-Christian Pagan Elements in British Songs, Rhymes and Ballads
(Arkana, London 1990) T, English-only poetry with some commentary.
Nothing unusual. Modern poetry is included.

Spence, Lewis, Magic Arts in Celtic Britain (pub unknown - book out) C, better average book. Lots of good information.

Spence, Lewis, The Minor Traditions of British Mythology (Rider and Co,  London C, survey of "lesser" themes of British and Celtic mythology.

Spence, Lewis, The Mysteries of Britain (Health Research, Mokelumne Hill  CA 197 interesting but not necessarily accurate mythology and druidry.

Spence, Lewis, Myth and Ritual in Dance, Game and Rhyme (Watts & Co,
 London, 1947) C, some b/w photos. Survey of world ritual dance, games
 and rhyme, with fairly large listing of Celtic/English material.

 Spencer, Edmund, The Faerie Queene (Odyssey Press, NY 1965)  T, ed by
 Kellogg a Steele.  Books 1 & 2, with other poetry and commentary.

 Steel, Tom, The Life and Death of St. Kilda (Fontana/Collins Books,
 Glasgow 197 b/w photo plates. Anthropology. Another account of the
 evacuation of St. Kilda.

Steinbeck, John, The Acts of King Arthur and His Noble Knights (Avenel,  NY 1982 also M, Del Rey 1976.  Reworking of Mallory.

Stewart, RJ ed. The Book of Merlin : Insights from the first Merlin
 Conference, June 1986 (Blandford Press, NY 1987) C, essays on
 Merlinology and mythology.

Stewart, RJ, Advanced Magical Arts (Element Books, Longmead 1988) T,
western mysticism and "Celtic" archetypal forms.

Stewart, RJ (Bob), Where is Saint George? : Pagan Imagery in English
 Folksong, (Blandford Press, NY 1988) P, Pagan remains and qabbalism in  English folk music.

Stewart, RJ, The Merlin Tarot (Aquarian, Wellingborough 1988) TE, Tarot deck an explanatory book. Illustrations and deck by Miranda Gray.  Places Merlin mythology on the qabalistic tree of life.

Stewart, RJ, The Mystic Life of Merlin (Arkana, NY 1987) T,
 psychological analy Geoffrey of Monmouth's Vita Merlini.

Stewart, RJ, The Prophetic Vision of Merlin (Arkana, NY 1987) T,
 psychological of Geoffrey of Monmouth's Merlin material.

Stewart, RJ, The UnderWorld Initiation : A Journey Toward Psychic
 Transformatio (Aquarian, Guildford 1985) T, qabala with a thin veneer
 of "Celtic" and western mysticism focusing on ballads.

Strett, Jakob, Sun and Cross : The development from megalithic culture
 to early Christianity in Ireland (Floris Books, London 1984) C,
 megalithic monuments and religious transformation in Ireland.

Taylor, Isaac, Greeks and Goths : A Study on the Runes (MacMillan & Co, London P, chapter on the Oghams only.

Taylor, Timothy, The Gundestrup Cauldron, (Scientific American, March
 1992) A, article on the origins of the Gundestrup Cauldron, excellent
 clear photos of rarely seen panels.


Taylor, Pat & Tony, The Henge : An Introduction to Keltrian Druidism,
 (Keltria, Minneapolis, 1990) P, introductory material for a neoPagan
 Druidic tradition.

Thomas, NL, Irish Symbols of 3500 BC (Mercier Press, Dublin 1988) T,
 speculativ interpretation of New Grange and other megalithic symbols  in Ireland. Thomas is absolutely certain of his analysis.

Travis, James, Early Celtic Versecraft : Origin, Development, Diffusion (Cornel University Press, Ithaca 1973) P, a scholarly study of the forms and rhythms of Celtic poetry and its spread through Europe.

Turco, Lewis, The New Book of Forms : A Handbook of Poetics (University  Press o England, Hanover NH 1986) T, book of poetic forms including many ancient Celtic verse patterns and structures.

Vansina, Jan, Oral Tradition as History (University of Wisconsin Press, Madison not directly related to Celtic, but an excellent analysis of the use and explor oral traditions. Useful in recreating religious and mythic meanings.

Vendryes, J, L'Tcriture Ogamique et Ses Origines (+tudes Celtiques,
 Paris, 1945 article on Ogham in French.  Discussion of basic source
 material.

Ventura, Michael, Hear That Long Black Snake Moan (Whole Earth Review,
 Spring 1987) AP, rock, voudon and some thoughts on an interesting Irish connection.

Wagner, H, Origins of Pagan Irish Religion (Zeitschrift f_r Celtische
 Philologi 1981) AP, in-depth examination of Manannn.

Watson, Alden, The King, the Poet and the Sacred Tree (+tudes Celtique, Paris 1 AP, discussion of the sacred tree in Pagan Irish religion.

Watson, J. Carmichael, Mesca Ulad (Scottish Gaelic Studies, vol V, part I, Lond AP, translation of the Intoxication of the Ulstermen.

Webster, Graham, Celtic Religion in Roman Britain (Barnes & Noble,
 Totowa NJ 19 C, formerly The British Celts and Their Gods Under Rome.
 Archaeology and paleo-ethnology. Whiting, Bartlett Jere ed.,
 Traditional British Ballads (Appleton-Century-Croft 1955) M, a small
 ballad collection. Wood, Juliette, The Elphin Section of Hanes Taliesin (+tudes Celtique, Paris 19 analysis of a Taliesin tale. Wood-Martin, W.
 G., Traces of the Elder Faiths of Ireland : A Folklore Sketch :
 Handbook of Irish Pre-Christian Traditions (Longmans, Green & Co,
 London 1902) P, 2 vols. Line drawings.  A wide-ranging collection of
 excellent materi including such obscurities as Irish sweat-house
 traditions. Woodman, P. C., A Mesolithic Camp in Ireland (Scientific
 American, Vol. 245, No August 1981) AP, archaeology.  Some thoughts  on a mesolithic site with notes regarding linguistics and the
 Indo-European origin of the Irish. Wylie, Jonathan, and David Mar golin, The Ring of Dancers : Images of Faroese Cu (University of  Pennsylvania Press, Philadelphia 1981) C, anthropological study  modern and  historical aspects of the Faroe Islands, an island group  of mixed  Norse/Celtic ancestry with a Norse language. Yeats, William  Bulter, Mythologies (Collier, NY 1978) T, reprint of The Celtic The  

Secret Rose, Stories of Red Hanrahan, The Tables of the Law, The  Adoration of the Magi, and Per Amica Silentia Lunae. Yeats, William  Butler, Irish Fairy and Folk Tales (Modern Library, NY nd) C,  
	 ERYNN    DARKSTAR 

	 LAST UPDATE: 4/18/92

	 CANDLEMAS (IMBOLC) RITUAL: 2 February 
                           -by the White Bard

Materials:  a candle for each covener present.
            a MAIDEN, dressed in white.
            a Crown of Light, made from three, six, or nine
                candles.
            a BARD/GREEN MAN.
            a DARK LORD, dressed in dark clothing, and holding a
              dark cloak.

%  The place of ritual should be set up, away from the
   gathered participants.
%  It is more than a good idea to manage bathrooms and such like
%  before the circle is closed. This Mystery is not something any
%  of the participants should miss out on!
The BARD should stand to the WEST, unless otherwise specified in the
ritual.
  ---------------------------------------------------------------

HPS: Go we now to the sacred place
     And stand within the sacred space
     Turn your minds to sacred things
     And dance with me unto the ring!

%  HP and HPS lead the coven to the place of ritual by a
%  spiral dance, ending in a circle around the altar. The
%  cauldron should be at the south. The Bard/Green Man
%  dances at the end of the line. A good song to sing here
%  is "Lord Of The Dance."

HPS: Come we forth, with the Spiral Dance
     Within the Lady's radiance
     To celebrate the Sun's rebirth
     To renew life, to warm the Earth

     Earth and Water, Fire and Air
     I invoke the Goddess there!
     This night we are Between the Worlds
     To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky
    I invoke the God on high
    This night we are Between the Worlds
    To celebrate the year unfurled!

%   The corners shall be called thusly, that all may hear, but
%   shall not be called until the HPS reaches that corner on her
%   circumnabulation.

EAST:   O Guardians of the Eastern Tower,
        Airy ones of healing power
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

SOUTH:  Oh fiery ones of Southern Power
        Thus I invite you to this tower
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

WEST:   Western ones of water's flow
        Help to guard us here below
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

NORTH:  Earthen ones of Northern fame
        Bless and guard our Power's fane
        I do summon, stir and call you
        See these rites and guard this circle!

        Come to us and heed our call!
        By the Power that made us all;
        By the Power that blesses Thee:
        Come to us; and Blessed Be!

%  The HPS shall move to each corner, and say, following each
%  corner's crying as she moves to the next:

HPS: So I cast and consecrate
     This Circle of the small and great:
     By Fin and Feather, Leaf and Tree,
     By Rock and Earth, by Land and Sea,
     By Fire and Water, Earth and Air,
     By the Lord, and Lady Fair!
     By Love and Joy and Work and Play,
     All things harmful cast away!
     By lightening's flash, and rain's soft fall,
     By the Power that made us all;
     By the Power that blesses Thee:
     (Cast the Circle: Blessed be!)

%  On her return to the first corner she shall change the last
%  line above, and say:

     The Circle's cast; and Blessed Be!

%  The callers of the corners shall return their tools to the
   altar, and then shall join the circle at their corners.

        --------------------------------------------------
%   Here begins the Candlemas (Imbolc) Mystery:
%   The Maiden shall step forth, and say:

MAIDEN: This is the time of Brigid, the Patron of Poets and Fire,
        and of Healing.

HPS: This is the time of new beginnings, when the Mother has become
     Maiden.

HP: The days have turned, and grow longer, and the Sun-child is growing
    to His strength.

BARD/GREEN MAN: I have been a wave upon the sea,
                And a spark in the firelight.

                I have been a fish in the ocean.
                I have been a Thought within a Word,
                And a Word within a Deed.
                I was cast away, and found again.

                I have been made of flowers
                And of cold steel and brass.
                Fire and ice are alike unto me.

                I have been the narrow blade of a sword
                That kills without cutting.
                And the Void is my homeland.

                I have been in Caer Sidi
                In the Spiral Castle of Glass.
                And the letters on the Standing Stones
                Are no secret from me.

                I have been in Annwyn
                And Tir na n'Og,
                I have danced the Spiral Dance,
                And drunk from the Hierlas at daybreak.

                I have ridden beneath two ravens
                And served in the kitchen,
                And all places are alike unto me.

                I have been a child
                And now I come into my strength!

                I invoke the Land, the dear Land,
                the Earth our Mother!


MAIDEN: The cycles of the Moon have taken their course, and I am
        in my Maidenhood. The stars are kindled, and I dance in
        their light.

DARK LORD: Thy home is with me thru the long months of Winter, and the
           Earth shall lie fallow and bare.

%   The HPS shall then light the candles of the Crown of Light,
%   and shall approach the Maiden, who is now standing in the East, and
%   place it upon her head.
%   She shall now, in company with the Bard/Green Man, circumnabulate the
%   circle, and the coveners shall light their candles from her crown.
%   The Bard/Green Man shall return to his normal place within the circle
%   and the Maiden shall place the Crown of Light on the altar.
%   The Maiden shall then approach the Dark Lord, and kneel before him,
%   and he shall say:

DARK LORD: As it always is, always was, and always shall be. Come to my
           Kingdom.

%   Here he shall place the dark cloak around her, and they shall retire
%   to the West.
%   Here ends the Candlemas Mystery.

  --------------------------------------------------------------------

%   A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand
     Pass the Power, hand to hand.

HP: As the Sun is given birth
    Build the Power; root to Earth

HPS: Pass the Power, hand to hand
     Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies
    Bless the Power that never dies!

%   The above four verses should be repeated three times, (or
%   as many times as needed) and then the HPS should say:

HPS: By Fin and Feather, Leaf and Tree:
     Let the Power flow out and free!

%   All should release, at this point.

        ------------------------------------------------------


%   Such coven business as must be transacted may be done here.
%   This is a good time to bless candles for use during the coming year.
%   This is also a good time for initiations.
        ------------------------------------------------------
%   The Circle is opened.

HPS: Thus I release the East and West
     Thanks to them from Host to Guest
     Thus I release the South and North
     With "Blessed Be' I send them forth!
     The Circle's open, dance we so
     Out and homeward we shall go.
     Earth and Water, Air and Fire
     Celebrated our desire.
     The Sun's returned to banish dark
     The Earth awakes to sunlight's spark.
     By Fin and Feather, Leaf and Tree,
     Our circle's done; and Blessed Be!

COVEN: Blessed Be!

%   All spiral dance out from the Circle.

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

                         SALEM REMEMBERED 
                      by Sandy and Doug Kopf 
                 presented at Pacific Circle XII 
                            June, 1992 
This year is the 300th anniversary of the Salem Witch Trials.  This ritual was presented in remembrance of those who died, and a reminder that we must be aware and strong even now.   The ritual was attended by over 100 people and was very moving.  Many wept. 
It is being shared now, not only because it is  beautiful, but to make it available for others who might wish to use it.  Sandy and Doug ask only that there be no charge for attending the ritual.  It would disturb them greatly to find that such was the case.   
.     
The flash powder mentioned in the ritual was simply a mixture of sugar and saltpetre (50/50).  Should you chose to use this, be careful to "dump" it rather than pour it.  It will not only be more effective this way, but will prevent the fire from  climbing the stream of powder back up to the hand of the person pouring it! 
 .     
                           = = = =  
.      
Quarters are called: 
.      
EAST:  Powers of the East!  Lords and Ladies of Greece and Rome!  Guardians of the mysteries and honored dead!  Pagans and witches who dwell in the East, be ye spirit or be ye flesh!  Come!  Come one and all who would join us in our right of remembrance, affirmation, and protection!  Be with us now, that the Craft 
shall ever survive! 
.       
SOUTH: Powers of the South! Lords and Ladies of the two lands of Egypt!  Guardians of the mysteries and honored dead!  Pagans and witches who dwell in the East, be ye spirit or be ye flesh!  Come!  Come one and all who would join us in our right of  
remembrance, affirmation, and protection!  Be with us now, that the Craft shall ever survive! 
.        
WEST: Powers of the West!  Lords and Ladies of the Land of the Celts!  Guardians of the mysteries and honored dead!  Pagans and witches who dwell in the East, be ye spirit or be ye flesh!  Come!  Come one and all who would join us in our right of remembrance, affirmation, and protection!  Be with us now, that the Craft shall ever survive! 
.     
NORTH: Powers of the North! Lords and Ladies of the Viking Lands! Guardians of the mysteries and honored dead!  Pagans and witches who dwell in the East, be ye spirit or be ye flesh!  Come!  Come one and all who would join us in our right of remembrance,  affirmation, and protection!  Be with us now, that the Craft shall ever survive! 
.      
AT CENTER, PRIEST AND PRIESTESS INVOKE GOD AND GODDESS AND SPIRITS OF THIS PLACE. 
. 
ALL SING 'LADY WEAVE YOUR CIRCLE TIGHT' AND 'LORD, LORD GUIDE US' (OR OTHER SUITABLE SONG.) 
.      


PRIEST: Three hundred years have gone by since that dark time of history we all remember as the "Salem Witch Trials," yet, even after three hundred years, we dare not allow ourselves to forget!  We must remember what can happen wahen hatred, fear, and intolerance gain a stronghold over love, sanity, and tolerance.  Innocent people died in Salem.  They died horrible deaths, tried and sentends for the "crime" of witchcraft.   They died for the crime of practicing an alternative religion, and they were not even part of that religion.  They died, not for their own beliefs, but for ours!  They died in the name of our Gods, yet they did not know Them. 
.      
PRIESTESS:  They were not witches, but we ARE!  They were not pagans, but we ARE!  It is our task to remember, and to be sure history cannot repeat itself today.  Therefore, we now call their names into our circle, to be remembered and honored here. . 
THE NAMES OF THE VICTIMS OF SALEM ARE PROCLAIMED, ONE BY ONE, AND A CHIME IS SOUNDED AFTER EACH NAME. 
. 
Rebecca Nurse      
Sarah Good      
Sarah Wilde      
Susanna Martin      
Briget Bishop      
John Proctor      
John Willard      
George Jacobs      
George Burroughs      
Martha Carrier       
Samuel Wardwell      
Giles Corey      
Alice Parker     
Martha Corey      
Mary Parker      
Margaret Scott      
Ann Pudeator       
Mary Esty      
Wilmot Redd      
Sarah Osborne      
.      
PRIESTESS:  Sisters and Brothers!  We will not allow your deaths to have been in vain.  
.      
SONG: "BURNING TIMES".  ALL JOIN IN WITH THE CHORUS OF "ISIS, ASTARTE" AND THE CHANT BLENDS INTO "WE ARE THE OLD PEOPLE". 
. 
WHEN THE SONG HAS REACHED THE PEAK OF ENERGY, THE PRIEST SAYS: .     
We ARE the old people.  We ARE the new people.  We ARE getting stronger every day.  We are stronger, and we are no longer in hiding. We are here, and none need fear us, for our way is love and our ethic is harmlessness, but we say to the world that all may hear:  We WILL stand against hatred!  We WILL stand against intolerance!  We will not stand silent in the face of harm to others or to our own.  The few have become many, and our Gods are awake and strong!  Never more the burning!  We won't be burned again! 
.      


PRIESTESS (LIGHTS FIRE IN CAULDRON):  Let the cauldron burn with our love and our faith!  Let it illuminate the world with the light of the Old Religion.  Let negativity and fear be banished in its flames, and let it kindle love in the hearts of those who hate us. (LOUDLY, POINTING AT CAULDRON) Fire!  Burn high on all planes, that strength and protection come to us from all directions, as we join hearts and hands to weave a destiny of peace and freedom! (TO CIRCLE) Let us sing and dance, that all may remember Salem, and the Craft shall ever survive. 
. 
SONG: "WE ARE THE WEAVERS".  ALL JOIN HANDS AND DANCE SLOWLY IN A CIRCLE.  ALL WHO ARE UNABLE TO DANCE SHOULD STEP INTO THE CIRCLE, NOT OUT OF IT. 
.      
THE SONG SHOULD BE SUNG FOR SEVERAL ROUNDS, ENDING WITH A VERY ENTHUSIASTIC "WE ARE THE WITCHES, BACK FROM THE DEAD! 
.     
STARTING WITH THE EAST, THE REPRESENTATIVE OF EACH QUARTER WALKS TO THE CENTER, POURING FLASH POWDER FROM A BOWL INTO THE  
CAULDRON, PROCLAIMING: 
.     
EAST: From the guardians of the mysteries of the ancient temples, from the windswept mountains of Greece and Rome, I bring protection and wisdom!  Remember Salem and the Craft  
will survive! 
.      
SOUTH: From the guardians of the mysteries of the towering pyramids, from the burning deserts of the Two Lands of Egypt, I bring protection and courage!  Remember Salem, and the Craft will survive. 
 .     
WEST: From the guardians of the mysteries of the Standing Stones, from the lakes and groves of the land of the Celts, I bring 
protection and love!  Remember Salem, and the Craft will survive. 
  .    
NORTH:  From the guardians of the mysteries of the sacred runes, from the snow and ice of the Viking Lands, I bring protection and strength!  Remember Salem and the Craft will survive! 
. 
PRIEST: Great Lady!  Bright Lord!  Lords and Ladies all! Guardians and Honored Dead!  Spirits of this place!  All in flesh and spirit who have joined us here!  We thank you for attending!  Go if you must, stay if you will!  REMEMBER SALEM! MAY THE CRAFT SURVIVE! 
 .     
Circle is ended. 
. 
                           = = = =  
. 
Written by Doug and Sandy Kopf, Coven Ashesh Hekat, Circle of Circles, 1992 


	This is mythic prose.  Take it as such...
	------------------------------------------

Elves (Ah Kin) live in Shamballa, the City of Eternal Bliss, also called 'Foresthome', which lies deep within the forest and exists simultaneously on many planes.  Within Shamballa all needs are met, all dreams are realized, and no wish is ungranted.  Things seem dreamlike and intimately real at once,  Adventurous elves visit the world outside Shamballa, inhabited by all types of plants and animals (called, sadly, 'The Dying Realms').  When they do so they are often on spiritual journeys or exploratory missions.  Otherwise it is only the 'half-elf' that braves such a challenge.

All elves are a family.  All time for elves is long (and, arguably, short).  They all greet one another with great big hugs.  If the two have met before, then they sing songs of their travels since last meeting.  Humans who hear an elf sing are enchanted by their voices and while within hearing distance cannot move, such is the ecstasy in which they are wrapt.  Plants harmonize with all being and their song is the song of the universe.

Elves don't sleep.  They meditate in trance for a few moments and then enter the world of dreams fully awake.  Those elves who spend time with humans may be able to join in the human dreams and control them, to a certain extent, somewhat like the computer in 'Star Trek: The Next Generation' controls the 'holodeck'.

Humans who spend time with elves and encounter such dream-work will gradually transform into elves over time.  Given shared dreams, they begin showing elven characteristics and attitudes.  From this observation, it has been suggested by elven sages that humans are elven 'eggs', which can be fertilized through dreams by an elf who wishes to see this 'hatchling' through to 'becoming', or full realization.

As some elves see it, then, humans are like children, some playing Mother Nature's game, and some not.  Regardless, since elves live so long, it seems likely that all humans may eventually become elves.  

Elves rarely eat outside Shamballa, living quite healthily on water and sunshine.  Human food makes them queasy and human liquor is of
unfortunately poor quality.  Elven mead and wine are very strong and
tasty.

Elves love trees because they are directly related to them.  Elves are
evolved plants, coming from the same 'branch' of the geneological family.  They understand that trees are intelligent, nonmobile sages of great wisdom, spending the entirety of their lives in meditation.  Elven sages are said to become trees upon their final rebirth.

Elves don't die like humans do.  They mature and then, after many journeys about the Great Star, (this process is not completely understood), they wither and are reborn in Shamballa with continued memory and a similar, though renewed body.  This is the evolved state of the vegetative cycle of renewal (rebirth).  It is said that rebirth requires a conscious choice, however, so that elves who venture into the Dying Realms and begin to doubt their ability to be reborn may be reborn as trees instead.  Often rites of death and rebirth are performed in winter and spring, respectively, at Shamballa.

The entirety of the elven life, the Way, is one of fun, love and laughter.  They delight in games and their childlike nature combines with their often advanced intellect to create some of the most sophisticated and challenging games of skill and chance, involving magical powers, spells, quests and mysteries.  Some of those less fortunate young elves get lost in the Dying Realms and begin to take the games for reality, becoming dour and moody.  A brief time in the company of other elves usually cures them of this, however.

Their 'religion', if you will, is based on such games.  Elves aren't required to believe anything, but are told a marvelous story which encompasses and enriches their lives.

This is the story which most elves are told upon their lingual maturity.  It is understood, at the time, that it can help the individual understand hir place in the cosmos and give hir a basis for interaction with the World, but that there are other, equally valuable stories that will do the same.

'Ah and Kin were the first great trees.  They stood atop the world and
fruited Sun, Moon, Seas, Stars and the various plants and animals.  In this way all things grew and ripened, falling off the branch of statelessness onto the ground of being.  Once there, they crawled or moved to different parts of the world, where they were born from the seed, pod, egg or womb of their parents.  Enjoying the movement of their offspring, Ah and Kin died and became the first elves - what humans might call 'gods' and the elves call 'The Elders', 'The Ancient Onces', 'The Celestial Masters', 'The Old Ones', or countless thousands of other names of endearment.  Gradually Ah and Kin, now unified in the elven race, are waking to their true essence and will grow to their old strength in a never-ending cycle.'


To the elves the Old Ones are less wholly other beings and more divine
patterns of behavior.  In 'worshipping' them elves engage in activities with which the Old One is associated.  This does NOT make the worshipper of greater value than the non-worshipper.  Worship is not considered a show for others but an ecstatic experience.  While the practice is considered serious business (if anything is for elves!), once one becomes acquainted with the stories, legends about the Elders, one begins to realized the value not only of acting but of watching, of listening to the new stories which they tell through their new worshippers.  No harm is ever done in elven worship, and those who do so accidentally are advised to return to Shamballa immediately to renew their sacred vows.  Little if anything is
known about these vows, but often they are said to be ideal goals rather than adopted commandments.


The Old Ones are innumerable in their variation.  They have as many faces and names as there are days in life (and for an elf, this is a LOT!).  The Old Ones this adventurer knows of thusfar are these:


Varda, Star Mother (aka 'Queen of the Stars')

Creatrix, Genetrix, Womb of life.  She is associated with planting and/or defending trees.


Leollyn, Dancing Father

Magick energy of being, the dancing Song of All.  He is associated with magick, singing and dancing.

Yow, the Teacher (aka 'Uncle Yow')

The Trickster, the Fool.  He is associated with deception and the
revealing of wisdom, trickery and education.

Cleowyn, Wizardress

Wise One, compassionate Lover.  She is associated with magick and romance.

Tufyl, Leader of the Festive Spirits

Partier, mirthmaker, intoxicator.  Associated with merrymaking, drinking, smoking.  The Festive Spirits include all those substances which trigger altered states of consciousness and levity.

Snassis, Snake Beauty

Regenerator, renewer, rebirther.  Associated with awe, 'death' and
knowledge (books), it is said that Snassis will be the final guide beyond the veil(?).  Her sisters, Almuldhea and Cleowyin (q.v.) are alternatively said to accompany her in this function.

Vitraya, Healer

Healer, vitalizer and restorer of life.  She is associated with healing, aiding and service generally.

Farrelon, The Game Hunter

Dedicated challenger and adventurer.  He is associated with hunting and game playing.

Kellon, the Silent (aka 'Eternal Questor')

The keen eye, the sensitive ear.  SHe is associated with searching, tracking and quests.  SHe, paired with Almuldhea (below) are said to be neither male nor female, but both and neither.  Both are rather seldom spoken of, actually, for it is thought that to do so is to bring them shame.

Amuldhea

Mysterious Mystery, Darkness in its extreme, SHe is Death in the sense
of eternal extinction.  This is not a concept which elves understand well, and many find Hir difficult if not impossible to speak about.  SHe is associated with sex, secrecy and hiding.


These are brief descriptions only.  Each has countless tales told about them around deadwood fires and in mead-slick taverns late at night.

	 The Pact, by Pete Carrol 

Most occult traditions have complex and highly ordered otherworld
cosmologies and metaphysical theories. Yet their accompanying
techniques are frequently a shambles. In contradiction to all this,
one of the fundamental insights of Chaos Magic is that if magical
technique is sharply delineated it will work because the universe
itself is more of a shambles than it appears. Or perhaps I should
more respectfully say that it has the magical property of confirming
most of the interpretations placed upon it. Thus a wide variety of
metaphysical paradigms can be made to fit, even if mutually
exclusive.

So when selecting from the Supermarket of Belief, the critical
question for the Chaoist is: how effective are the accompanying
magical techniques? Hence Chaoist magic is characterised by its
cavalier attitude to metaphysics and its puritanical devotion to
empirical techniques.

For some time Chaoist orthodoxy has had it that cavalier metaphysics
and mythology are incompatible with the formal structure of a
magical teaching order. However, this need not be so if it is only
technique that is being taught and practised. Experience has shown
that people can come together and engage in highly productive
exchanges of practical expertise, and that a formal structure and a
division of labour encourage this.

The Magical Pact of the Illuminates of Thanateros, or the Pact for
short, is an organisational structure for those wishing to perform
Chaos type magic in company with others of like mind. The Pact
exploits the device of a graded hierarchy, with certain checks and
balances, and is delighted to admit candidates with the drive and
initiative to rise rapidly through its structure.

Every occult revival begets a magical child or two and Chaoist Magic
is the major synthesis to emerge from the occult renaissance of the
last twenty years. The Pact is amongst the prime vehicles designed
to develop and carry forward that synthesis well into the next
millenium. It is likely that the Pact will be to the end of this
century and to the beginning of the next, rather more than what the
G.D. was in its time, a century ago.

In practice a number of the formal devices of the Pact are treated
somewhat more lightly than the written conventions might leed one to
suppose, with members styling themselves with such oddities as
Frater Vacuity or Soror Impropriety and so on, in deliberate parody
of tradition. The prime functions of the grade structure are to
provide a mechasnism for the exclusion of certain psychotic
misanthropes and neurotic creeps who are sometimes attracted to such
enterprises and to ensure that that which needs organisation is duly
attended to.

Persons who, having read and carefully considered the accompanying
information and conventions of the Pact, are interested in
contributing to its activities may submit an extensive letter of
application to:
OBLIVION, P.O.Box 18514, Encino, CA 91416-8514, USA


	THE LAWS
                              from Lady Sheba


                            Your High Priestess

In the Magic Circle, the words, commands, and every wish of the High
Priestess are law.
    She is the earthly, living representative of our Gracious Goddess. She must be obeyed and respected in all things. She is Our Lady and above all others, a queen in the highest sense of the word.
    All female coveners must curtsy whenever they come before her and say, "Blessed Be." All male coveners must bend the knee and give her a kiss on the right cheek and say, "Blessed Be."

                             Your High Priest

He is the earthly, living representative of the Great Horned God and in the Magic Circle, He commandeth the respect due to one who is a Magus, a Lord Counselor, and father.

                                 The Laws

1. The Law was made and ardane of old.

2. The Law was made for the Wicca to advise and help in their troubles.

3. The Wicca should give due worship to the Gods and obey Their will, which They ardane, for it was made for the good of the Wicca, as the worship of the Wicca is good for the Gods. For the Gods love the brethren of the Wicca.

4. As a man loveth a woman by mastering her,

5. So the Wicca should love the Gods by mastering them.

6. And it is necessary that 0 (Magic Circle) which is the temple of the Gods, should be duly cast and purified that it may be a fit place for the Gods to enter.

7. And the Wicca should be properly prepared and purified to enter into the presence of the Gods.

8. With love and worship in their hearts, they shall raise power from their bodies to give power to the Gods.

9. As has been taught of old.

10. For in this way only may man have a communion with the Gods, for the Gods cannot help men without the help of man.

11. And the High Priestess shall rule Her Coven as the representative of the Goddess.

12. And the High Priest shall support Her as the representative of the God.

13. And the High Priestess shall choose whom She will, if he have
sufficient rank, to be Her High Priest.


14. For, as the God himself kissed Her feet in the Fivefold salute, laying His power at the feet of the Goddess, because of Her youth and beauty, Her swetness and kindness, Her wisdom and Her justice, Her humility and gentleness and generosity,

15. So He resigned all His power to Her.

16. But the High Priestess should ever mind that all power comes from Him.

17. It is only lent, to be used wisely and justly.

18. And the greatest virtue of a High Priestess be that She recognizes that youth is necessary to the representative of the Goddess.

19. So will She gracefully retire in favor of a younger woman, should the Coven so decide in council.

20. For the true High Priestess realizes that gracefully surrendering the pride of place is one of the greatest virtues.

21. And that thereby will She return to that pride of place in another life, with greater power and beauty.

22. In the old days, when Witches extended far, we were free and worshipped in all the greatest temples.

23. But, in these unhappy times, we must celebrate our Sacred Mysteries in secret.

24. So be it ardane, that none but the Wicca may see our mysteries, for our enemies are many and torture loosens the tongue of men.

25. So be it ardane, that no Coven shall know where the next Coven bide.

26. Or who its members be, save only the Priest and Priestess and the Messenger.

27 And there shall be no communication between them, save only by the Messenger of the Gods, or the Summoner.

28. And only if it be safe may the Covens meet in some safe place for the Great Festivals.

29. And while there, none shall say whence they come, nor give their true names.

30. To this end, that if any be tortured, in their agony, they may not tell if they do not know.

31. So be it ardane, that no one shall tell anyone, not of the Craft, who be of the Wicca, or give any names, or where any abide, or in any way tell anything which can betray any of us to our faces.

32. Nor may he tell where the Covendom be.

33. Or the Covenstead.

34. Or where the meetings be.


35. And if any break these Laws, even under torture, the Curse of the Goddess shall be upon them, so they may never be reborn on earth, and may they remainm where they belone, in the Hell of the Christians.

36. Let each High Priestess govern Her Coven with justice and love, with the help and advice of the High Priest and the Elders, always heeding the advice of the Messenger of the Gods if He comes.

37. She will heed all complaints of all Brothers and strive to settle all differences among them.

38. But it must be recognized that there will always be people who will ever strive to force others to do as they will.

39. These are not necessarily evil.

40. And they oft have good ideas, and such ideas should be talked over in council.

41. But, if they will not agree with their Brothers or if they say: 

42. "I will not work under this High Priestess."

43. It hath ever been the Old Law, to be convenient for the Brethren, and to avoid disputes.

44. Any of the third may claim to found a new Coven, because they live over a league from the Covenstead or are about to do so.

45. Anyone living within the Covendom and wishing to form a new Coven shall tell the Elders of their intentions and on the instand avoid their dwelling and remove to a new Covendom.

46. Members of the old Coven may join the new one when it is formed, but if they do they must utterly avoid the old Coven.

47. The Elders of the old and new Covens should meet in peace and brotherly love to decide the new boundaries.

48. Those of the Craft who live outside both Covens may join either indifferent, but not both.

49. Though all may, if the Elders agree, meet for the Great Festivals, if it be truly in peace and brotherly love.

50. But splitting the Coven oft means strife, so for this reason these Laws were made of old, and may the Curse of the Goddess be on any who disregard them!
	SO BE IT ARDANE.

51. If you would keep a book (your Black Book) let it be in your own hand of write, let Brothers and Sisters copy what they will, but never let the book out of your hands and never keep the writings of another.

52. For if it be in their hand of write, they may be taken and engained.

53. Le each guard his own writings, and destroy them whenever danger threatens.


54. Learn as much as you may by heart, and when danger is past, rewrite your book when it be safe.

55. For this reason, if any die, destroy their book, an they have not been able to.

56. For, an it be found, 'tis clear proof against them.

57. And our oppressors know well: "Ye may not be a Witch alone."

58. So all their kin and friend be in danger of torture.

59. So destroy everything not necessary.

60. If your book be found on you, 'tis clear proof against you alone. You may be engained.

61. Keep all thoughts of the Craft from your mind.

62. If the torture be too great to bear, say: "I will confess. I cannot bear this torture. What do you want me to say?"

63. If they try to make you talk of the Brotherhood, do not.

64. But if they try to make you speak of impossibilities such as flying through the air, consorting with the Christian Devil, or sacrificing children or eating men's flesh,

65. To obtain relief from the torture, say, "I hold an evil dream, I was beside myself, I was crazed.:

66. Not all the magistrates are bad; if there be any excuse, they may show mercy.

67. If you have confessed ought, deny it afterwards. Say you babbled under the torture, say you do not know what you said.

68. If you are condemned, fear not.

69. Fear not, the Brotherhood is powerful, they will help you to escape if you stand steadfast.

70. But if you betray ought, there is no hope for you in this life or that to come.

71. Be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. You but go to death and what lies beyond.

                        The Ecstasy of the Goddess
72. To avoid discovery, let the working tools be as ordinary things that any may have in their houses.

73. Let the Pentacles be of wax so that they may be broken at once or melted.

74. Have no sword, unless your rank allows you one.

75. Have no names or signs on anything.

76. Write the names or signs on them in ink immediately before consecrating them, and wash it off immediately afterwards.

77. Do not engrave them lest they cause discovery.

78. Let the color of the hilts tell which is which.

79. Ever remember, ye are the "Hidden Children of the Goddess," so never do anything to disgrace them or her.

80. Never boast, never threaten, never say you would wish ill of anyone.

81. If any person, not in the magic circle, speak of the Craft say, "Speak not to me of such, it frightens me. 'Tis eveil luck to speak of it."

82. For this reason: the Christians have their spied everywhere. These speak as if they were well affected to us, as if they would come to our meetings saying, "My mother used to go worship the Old Ones. I would I could go myself."

83. To such as these, ever deny all knowledge.

84. But to others, ever say, "'Tis foolish talk of Witches flying through the air. To do so they must be light as thistledown. And men say that Witches all be so bleary-eyed, old crones, so what pleasure can there be at a Witch meeting such as folks talk on?"

85. And say "Many wise men now say there be no such creatures."

86. Ever make it a jest and in some future time, perhaps, the persecution may die and we may worship our Gods in safety again.

87. Let us all pray for that happy day.

88. May the blessings of the Goddess and God be on all who keep these Laws which are ardane.

89. If the Craft have any Appenage, let all guard it, and help to keep it clear and good for the Craft.

90. And let all justly guard all monies of the Craft.

91. But if any brother truly wrought it, 'tis right they have their pay, and it be just. And this be not taking money for the Art, but for good and honest work.

92. And ever the Christians say, "The laborer is worthy of his hire" but if any brother work willingly for the good of the Craft without pay, 'tis to their greatest honor.

                              SO BE IT ARDANE

93. If there be any quarrels or disputes among the brethren the High Priestess shall straightly convene the Elders and inquire into the matter and they shall hear both sides, first alone, then together.

94. And they shall decide justly, not favoring the one side or the other.

95. Ever recognizing there be people who can never agree to work under others.

96. But at the same time, there be some people who cannot rule justly.

97. To those who ever must be chief, there is one answer.

98. Void the Coven, or seek another one or make a Coven of your own, taking with you those who will go.

99. To those who cannot rule justly the answer be, "Those who cannot bear your rule will leave you."

100. For none may come to meetings with those with whom they are at variance.

101. So, an either cannot agree, "Get hence, for the Craft must ever survive."

                              SO BE IT ARDANE

102. In the olden days, when we had power, we could use the Art against any who ill-treated the Brotherhood. But in these evil days, we must not do so!  For our enemies have devised a burning pit of everlasting fire, into which they say their God casteth all the people who worship Him, except it be the very few who are released by their priest's spells and masses. And this be chiefly by giving monies and rich gifts to receive His favor, for their God is ever in need of money.

103. But as our Gods need our aid to make fertility for man and crops, so it is the God of the Christians ever is in need of man's help to search out and destroy us. Their priests ever tell them that any who get our help are damned to this Hell forever, so men be mad with the terror of it.

104. But they make men believe that they may escape this Hell if they give Witches to the tormentors. So for this reason, all be forever spying, thinking, "An I catch but one of the Wicca, I will escape this fiery pit."

105. So for this reason we have our hidels, and men searching long and not finding say, "There be none, or if there be, they be in a far country."

106. But when one of our oppressors dies, or even be sick, ever is the cry, "This be Witches' malice," and the hunt is up again and though they slay ten of their own to one of ours, still they care not. They have countless thousands.

107. While we are few indeed.

                              SO BE IT ARDANE

108. That none shall use the Art in any way to do ill to any.

109. However much they injure us, HARM NONE and now times many believe we exist not.

                              SO BE IT ARDANE

110. That this Law shall ever continue to help us in our plight. No one, however great an injury or injustice they receive, may use the Art in any way to do ill or harm any. But they may, after great consultations with all, use the Art to restrain Christians from harming us or tax others, but only to let or constrain them.

111. To this end, men will say: "Such a one is a mighty searcher out and a persecutor of old women whom they deemeth to be Witches, and none hath done him skith, so they be proof they cannot, or more truly where be none."

112. For all know full well, that so many folk have died because someone had a grudge against them, or were persecuted because they had money or goods to seize, or because they had none to bribe the searchers.  And many have died because they were scolding old women. So much that men now say that "only old women are Witches."

113. And this be to our advantage, and turns suspicions away from us.

114. In England and Scotland, 'tis now many a year since a Witch hath died the death. But the misuse of the power might raise the persecution again.

115. So never break this Law, however much you are tempted, and never consent to it being broken in the least.

116. If you know it is being broken, you must work strongly against it.

117. And any High Priestess who consents to its breach must immediately be deposed. "For 'tis the blood of the Brethren they endanger."

118. Do good, an it be safe and only if it be safe.

119. And strictly keep to the old Law.

120. Never accept money for the use of the Art. For money ever smeareth the taker. "'Tis sorcerers and conjurers and priests of the Christians who ever accept money for the use of their Arts. And they sell dwale, and evil loves spells and pardons, so let men escape from their sins."

121. Be not as these. If you accept no money, you will be free from temptation to use the Art for evil courses.

122. All may use the Art for their own advantage, or for the advantage of the Craft, only if you are sure you harm none.


123. But ever let the Coven debate this at length. Only if all be
satisfied and none be harmed may the Art be used.

124. If it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way, so as to harm none. May the Curse of the Goddess be on any who breaketh this Law.

                              SO BE IT ARDANE.

125. 'Tis judged lawful if any of the Craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, providing it harmeth it not in anyway and the full price is paid, without haggling.

126. Never bargain or cheapen anything whilst you live by the Art.

                              SO BE IT ARDANE.

127. 'Tis the old Law and the most important of all Laws that no one may do anything which will endanger any of the Craft, or bring them into contact with the law of the land, or any of our persecutors. 

128. In any disputes between the brethren, no one may invoke any Laws but those of the Craft.

129. Or any tribunal but that of the Priestess, Priest and Elders. And may the Curse of the Goddess be on any who do so.

                              SO BE IT ARDANE.

130. It is not forbidden to say as Christians do: "There be Witchcraft in the land," because our opressors of old make it heresy not to believe in Witchcraft, and so a crime to deny it, which thereby puts you under suspicion.

131. But ever say "I know not of it here, perchance there may be, but afar off - I know not where."

132. But ever speak of those as old crones, consorting with the Devil and riding through the air.

133. But ever say: "But how many men may ride through the air an they be not light as thistledown?"

134. But the Curse of the Goddess be on any who cast any suspicion on any of the Brotherhood.

135. Or who speaks of any real meeting place where any abide.

                             SO BE IT ARDANE.

136. Let the Craft keep books with the names of all herbs which are good for men, and all cures, so all may learn.

137. But keep another book with all the Bales and Apies and let only the Elders and other trustworthy people have this knowledge.

                             SO BE IT ARDANE.

138. Remember the Art is the secret of the Gods and only may be used in earnest and never for show or pride, or vainglory.

139. Magicians and Christians may taunt us saying, "You have no power. Do magic before our eyes. Then only will we believe." Seeking to cause us to betray our Art before them.

140. Heed them not. For the Art is holy, and may only be used in need. And the Curse of the Gods be on any who break this Law.

                             SO BE IT ARDANE.

141. It ever be the way with women, and with men also that they ever seek new love..

142. Nor should we reprove them for this.

143. But it may be found to the disadvantage of the Craft.

144. As, so many a time it has happened that a High Priest or High Priestess impelled by love, hath departed with their love, that is, they have left the Coven.

145. Now if a High Priestess wishes to resign, they may do so in full Coven.

146. And this resignation is valid.

147. But if they should run off without resigning, who may know if they may not return within a few months.

148. So the Law is: If a High Priestess leaves her Coven, but returns within rthe space of a year and a day, then she shall be taken back and all shall be as before.

149. Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away.

150. If she returns not at the end of a year and a day, then shall the Coven elect a new High Priestess.

151. Unless there be a good reason to the contrary, the person who has done the work should reap the benefit of the reward.

152. If somebody else is elected, the deputy is made maiden and deputy of the High Priestess.

                             SO BE IT ARDANE.

153. It hath been found that practicing the Art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so.

154. But if for any reason this be undesirable, it can easily be avoided by both persons from the outset firmly resolving in their minds that if any such ensure, it shall be that of brother and sister, or parent and child.

155. And it is for this reason that a man may be taught by a woman and a woman by a man and that woman and woman and man and man should never attempt these practices together.

156. And may all the Curses of the Mighty Ones be on any who make such an attempt.

                             SO BE IT ARDANE.

157. Order and discipline must be kept.

158. A High Priestess or a High Priest may and should punish all faults.

159. To this end: all the Craft must receive their correction willingly.

160. All, properly prepared, the culprit kneeling, should be told his fault, and his sentence pronounced.

161. Punishment should be the $ followed by something amusing such as several S S S S, or something of this nature.

162. The bulprit must acknowledge the justice of the punishment by kissing the hand of the Priestess and by kissing the $ on receiving sentence; and again thanking for punishment received.

                             SO BE IT ARDANE.

	 THE NEW BOOK OF THE LAW 
[sources: The Book of The Law, The Old Laws for the Old Religion, The 
Great Book of the Law, The Dragon Law] 
   
Preface: In my years of teaching and running a group, I have always had a dissatisfaction with the popular "Book of the Law" available to most Seekers. I felt it to be too archaic in its wording and perspective -- and while it was valuable in the Burning Times, it simply does not deal with the concerns and needs of "modern-day" Witches.  Over the years I became familiar with several other sets of Laws.  Each of these had many good points, yet they also had their disadvantages as well. 
   
Recently, I decided to do something daring -- I took the four different versions of the Laws which I had, and combined and reworked them.  I deleted what was no longer pertinent or meaningful, rewording others to make them clearer and more understandable, as well as throwing in a few new ones which I felt had been lacking. 
 
I believe that what has evolved out of this work is a set of Laws which 
are readable, usable, and most importantly, pertinent to the needs of 
today's Witches and Neo-Pagans.  It is with these thoughts and hopes 
that I would like to share them with you.  If you should find merit or 
worth in them, then I will feel as though I have accomplished something. The material in this booklet  has not been copyrighted, so you may reproduce the Laws for students or  friends, or reprint them in your publication.  It is my sincere hope that the New Book of the Law will be of use to the Craft Community. 
   
                                    Blessed Be,  Lady Galadriel 
 
 
PART ONE
   
1. The Laws were created to give our lives form and order, that all 
might be  balanced throughout all of the planes.  In truth there are two sets of laws which govern us -- one sets forth the ways of the Wiccan, and the other the ways  of the Universe.  Both are important, both should be observed with respect and  treated with honor.  The Laws were shaped and molded to teach us, to advise us,  and to counsel us in our time of mortal life on earth. 
   
2. Honor the Gods, for They are the channels and the manifestation of 
the Source.  Honor yourself, for this force also lies within you.  Love the Gods as  They love you, and by loving yourself and your brothers and sisters, so the  Gods shall honor you. As the love and joy of a man and a woman [or "lover and beloved" -- LAH]  flowers and grows when nurtured with respect, and cultivated with understanding  and honor, so should you love the Gods. 
   
3. The Goddess is the Great Mother, and the God is the Great Father, and we are  Their children; and we shall worship Them, for They are the rulers of the Universe, and all that is therein.  Therefore, O Children of the Gods, try Them  not, nor attempt to test Them, for They shall show you that he Ways of the  Craft are not to be belittled or mocked. 
   

4. Let the Power of the Craft flow from you only in love -- or not at 
all.  For  it has always been known that the energy webs which we weave and maintain shall  eventually return to encircle their creator.  Thus our works become either the  net which entagles and binds us, or the web of light by which we find the Gods. 
   
5. Let the Rites of the Wicca be a way for the children of the Gods to be as  One -- for Power only flows when unified.  Always should you 
revere the Earth, and heal and tend Her, for She is our life, our 
Mothership, on which we navigate the dark currents of space. 
   
6. When you reap the harvests of your lands, then you shall not reap one corner  of the field, nor glean the herb gardens, or the fallen fruits of the orchards.   These you shall offer to the Earth Mother, in direct return, or through  offerings made to your Circle, or to sustain its Priests and Priestesses. 
   
7. Always be proud to be of the Wicca, but do not allow your pride to 
become  vanity -- for those who are conceited are a stubling block at 
the door of the Temple, and they shall be cast adrift, to swim within 
their own vanity. 
 
8. Observe and listen, reserving your judgement, for until all the 
silver is  weighed, who can know the worth thereof? 
   
9. As like breeds like, even more so does good beget love and joy.  Your life  will be full of love and joy if you are joyful and happy. 
   
10. Your teachers are the servants of the Gods, and they shall plant the seeds of knowledge within the minds of their students, and they shall use their power  for the good of the Wicca.  Yet it is each individual's duty to tend the seeds  which are planted, and to make the final harvest.  Those who misuse the power  and the trust of the teacher's position shall have to answer to the Lords of  Karma, and adjust the balance accordingly. 
   
11. The Temples of the Gods, which are Their abode on Earth, shall 
belong to  all Their children, and each Circle shall be as a special 
family.  Do naught against any Temple or any family of the Wicca, lest you do that thing unto the Gods, and against yourself. 
   
12. You must not be a teller of tales amongst the children of the 
Goddess, and you must hold no malice or evil thoughts towards others of the Wicca. 
   
13. You should not lie, nor give false testimony before your Elders, or those  who are of the Wicca -- for liars are fools, and a menace unto themselves, and to the Wicca.  Be truthful in all your works and deeds, especially within the Circle, for what you say within the presence of the Gods becomes manifest. 
   
14. You must not put stumbling blocks in the way of those who do not 
follow the  Path of the Wicca.  You must make no unrighteous judgements of their ways, and  you should aid them with an attitude of love when it is asked for. Yet ever  should you keep the Counsel of the Elders, and reveal naught to others of where  our Circles may be, nor may you reveal our ways without the consent of the  Priestess. 
   


15. When you make a vow to the Lord or the Lady, or you swear an oath to another of the Wicca, then you must do all that has come forth from your mouth,  for a covenant with the Gods, or with the Wicca, is your Honor, and woe to  those who care not for the fetters they attach to their souls by not keeping  their word. 
   

16.  The Great Mother and Father would not have their children suffer 
the indignities of oppressors for their sake, for what is within the 
hearts of Their children is dear and true to Them.  The Ancient and 
Mighty Ones shall cause the balance to be made for those who desecrate the Lord and Lady, Their  temples, or Their creations. 
  
17. Never shall you use Magick, nor the Craft, to cause harm, for this is misuse of the Power, and it is not to be condoned.  To cause the 
death of another through the Craft is to require the death of the Self in sacrifice. 
 
18. Never betray any of the brethren, nor the lore of our people, for 
you are  all servants of the Gods, and must live by the virtues of love, honor and wisdom.  Let truth, loyalty and honor be your creed.  Let them be your guides, tempered by love and wisdom. 
   
19. The Order of the Gods shall you keep, and within Their Circles shall you  walk.  You should not say "I believe" when you doubt, nor claim to obey the Lord and Lady's word when you never enter into the Temple.  You must not profess with your lips that which is not in your heart. 
   
20. Do not use the names of the Gods in negative or evil ways, for They love  and cherish Their children above all others.  All others They love, even those who know them not.  Yet those who hate and curse in Their name shall have the Mighty Ones take the measure of their worth. 
   
21. In any disputes between the children of the Goddess, no one may 
invoke any laws but those of the Craft, or any tribunal but that of 
Priestess, Priest, and  Elders. 
   
22. No one of the Wicca may do anything which will endagner the Craft, nor  bring any of the Wicca into conflict with the Law of the Land, or with any of  our persecutors. 
   
23. Your magickal tools are channels to that which is most precious and pure  within you.  Do not cheapen them by haggling their price when you acquire them. 
   
24. Never accept money for the use of the Power.  It is sorcerors and 
charlatans who accept money for their spells and prayers.  If you accept no money, you will be free from the temptation to use the Craft for evil or unworthy causes. 
   
25. You shall never take unduly from any human, animal or elemental that which is not yours to take -- for if you steal from another, in the end you will have  to sacrifice something dearer to you in order to attain the balance. 
   
26. Show honor to all people, that they may look up to you, and respect you,  and their eyes shall become a mirror for your soul. 
   
27. Those who are of the Wicca shall not own slaves, for one person may not own  the spirit of another, for only the Great Mother and Father own our souls.  Nor  shall you take as a pledge any person's life, for to do so is to take upon  yourself both a mill and a millstone. 
   
28. If a stranger sojourns with you, you shall do them no wrong; they 
shall be as one of the Circle, born amongst ye, and you shall deal with them as you would yourself. 
   
29. Just weights and just balances shall be given by you, and just value shall you give, and thereby receive threefold. 
   
30. Your altars shall be kept clean, pure and holy, and all that is 
brought into the Temple or the Circle shall be cleansed and blessed, for the joy of the  Gods, and of the Wicca. 
 
31. A clean mind should have a clean body.  You should keep your body, your clothes, and your house clean, in honor of the Mother, who gives 
these things  to you. 
   
32. Let none die without honor, without love, without respect, unless 
their actions have decreed otherwise. 
   
33. You should not couple together if it shall cause pain, jealousy or deprivation to another by doing so.  Union for malice or evil reasons 
such as these upsets the balance, and the Lords of the Universe shall 
make adjustments accordingly. 
   
34. Let those who would love, and would be as one, and bear child, be 
handfasted.  For the sharing of love in this manner is beauteous, and 
love's union in the energy of the Gods, and the heritage of the child. It is important for children to know and to identify with those who 
brought them here. 
   
35. The Law of the Goddess is that none of the Wicca shall take and wed someone  who they do not love, whether it is to harm another, or for some form of  material gain. 
   
36. Remember that your children are Goddess-spawned, and are free 
spirits.  You  do not own nor control them.  They are your brethren, 
come to visit for a while, that they may share in the vision of your 
love and wisdom. Let each parent realize that although they may teach 
and guide with love, the child shall also teach the parent, and aid them in their growth and lesson  
   
37. The etheric web and energy vortexes of the earth are in constant 
flux and motion to adjust to the needs of the planet.  The sacred trust of the Wicca is to create and to maintain centers of light and 
knowledge, using the magick of the divine spark within us to focus and channel the forces of the Universal fire.  And these are the channels 
established between the worlds of the stars and the realms of the earth, bringing in and regulating the spirit flames which energize and activate all life forms.  Thus we tend and guard the threads of creation, and we weave the patterns of life and manifestation in an ever-evolving tapestry. 
 


38. Never use your heritage or position for self-glorification or gain. Respect your magick and our ways.  We must always recognize that while others may look to us to lead them, they too are our guides. 

39. Keep yor body strong, your mind keen, and your purpose pure, for 
within your being you shall channel the Power, and it needs to be strong and pure. And these are the keys to the path of Oneness, and to communication with the Gods.  Yet first you must learn to speak to Them in such a manner as They can comprehend you.  For the children of the Wicca must aid the Gods, and work with Them, otherwise the Gods cannot aid and work with you.  Ever remember that the Priest and Priestess are the living representatives of the God and Goddess Forces, and likewise that all humans carry these forces within them, though they may lie dormant and unawakened. 
   
40. As the Great Mother and Father come unto one another and create with the pure vibration of Love-Wisdom, so should you strive to make your Temple pure in vibration, and thus a fitting place wherein you may invite the Gods.  Thus, your Circle should always be duly purified and cast, and likewise, those who would use the gateways and travel the Circle between the earth and other realms should also be duly prepared and purified. 
   
41. The Goddess hath said, "I shall not carry thee, yet neither shall I hinder thee, nor keep thee from having the same opportunities as all of my children. Thou art free, yet thou shalt not be coddled like babes in the storm.  If thou hast true devotion within thee, then all obstacles may be overcome." 
   
42. The laggard is but half a person -- and though half is better than none, the whole is twice as good as the half.  Those who do not work, or who lack the will and desire to learn the ways of the Gods, unto them is said, "The Ancient and Mighty Ones shall not keep thee within their house, if ye learneth not." 
   
43. A sanctuary you shall make unto the Gods, that They may dwell 
amongst you. And you shall fashion it to the best of your ability, 
according to all tha your Elders shall show you, and pure energy shall you place therein. 
   
44. An altar shall you make to unto the Lady, and you shall make due 
reverence unto Her, for every place where She is exalted, She will come 
to you and bless you.  And you shall fashion your altar out of wood or stone, and burn incense and candles thereon, at the proper times, in 
observance of her ways. 
 
45. You should set aside at least one day during each moon unto the 
Goddess, and on these days you shall do Her work; and on those days She shall renew Her children and bless them. 
   
46. Learn to build your own Temple, and to craft your own sacred Circle, and all the tools that are used therein -- for to be a person of the Craft is to be a person of consequence. 
   
47. Let each of you inscribe your own record of our ways and teachings. For the course of each Wiccan should be charted, that the patterns of their life-web may be made known and utilized.  Let each Wiccan start their Book of Light with the teachings and lore of their tradition, yet let it also contain the rites and ways of each individual, which are the harvest of each child of the Wicca, to use the wisdom of their heritage as the seeds of their own wisdom.  Thus shall our lore and knowledge continue to grow and unfold, like a beautiful flower. 


48. It is right to study and to understand the sigils, statues and 
stories of the Gods, for they shall guide your thoughts to Them, and 
They shall hear them.  Yet you must ever remember that you worship not the sign nor the statue, but the Gods which inspired them. 
   
49. If your Circle owns any land, let all guard it, and help to keep it clean. Let all justly guard all monies of the Circle, as well as the rights and property of all members of the Circle. 
   
50. If any Wiccan truly labors, then it is right that they should have their just pay.  This is not considered the taking of money for the Art, but good and honest work.  Yet if any Wiccan works willingly for the good of the Craft, or for their brothers and sisters without pay, then it is to their greatest honor. 
   
51. If any Wiccan should deny themselves some pleasure or material 
indulgence in order to do service in the Circle, this person shall be 
blessed and remembered.  For those who give for the greater good of all shall have their spirit uplifted. 
   
52. Know also that if you gift the Lady's Priests and Priestesses, or 
Her Circles, this is an offering made unto the Mother Herself, for a 
true Priest or Priestess strives always to do Her work, and to be of 
service to Her children, so to honor and respect them is to honor and 
respect the Queen of All. 
   
53. And the offerings which are considered the most pleasing to the Gods are these: the fruits of the orchards the scents of the trees and herbs the metals of the earth the waters of the earth the flowers of the meadows and the milk of all mothers. Yet offerings of labor or money are honest too, and these will also be accepted -- moreso if you work with love in your heart, for always there is work to be done for the Gods, and service to be given to the children of the Wicca. 
 
54. If your offerings are made to restore the balance, it must by of a nature that it not offensive to the Gods.  It must be of value, yet 
given with a free heart.  Thus shall the harmony be restored.  If your offerings are given with a heart filled with love and devotion, or are of service to the Gods, or to the Craft, then shall you receive 
blessings manifold. 
   
55. And when you make an offering unto the Gods, you should offer it 
thru the most proper medium, at the proper times, and in such a manner as to make it acceptable.  Any and all remains of the rituals shall be consumed in the fire, or buried within the Earth, as a way of returning to the Source all that we use in the observance of our ways, thus ensuring the continuity of the cycle. 
   
56. All may use the Craft to help and aid them, or for the advantage of their Circle, or the Craft -- yet only if you are sure that you harm none. Let each Wiccan and Circle always debate these matters at length.  Only if all be satisfied that none be harmed in any way, may the Art then be used. If it is not possible to achieve your ends one way, then perhaps the goal may be achieved by actng in a different way, so as to harm none. 

57. Throughout the world it has been many a year since Wiccans have been burned.  Yet misuse of the Power might raise the persecutions once again. So never break the Laws, however much you might be tempted, and never consent to their being broken.  And if you know they are being broken, then you must work strongly against it. 
   
58. In days of old it was decided by the Mighty Ones who came before us that the Art might be used to restrain others from harming the Craft or its children, yet only after great consultation with all members of the Circle, and only then to deflect or to constrain them. 
   
59. And such were the ways of the Lady that She brought us forth in joy, and such were the Ways of the Lord that His reign gave all life 
pleasure. Offer love in your worship and all shall be joyous in beauty. 
   
60. In the dimly remembered dawn of ages past, the Wicca were truly 
free. Then, in Atlantis came the Age of the Misuse of Power, followed by the Ages of Persecution and Suffering.  Thus the people of the Wicca hid themselves and cloaked their knowlege, and wove veils of secrecy and silence.  And this is how the Ways of the Wicca have been preserved through the time of darkness. Yet much of the ways of our people were lost to the ignorance of others. 
   
61. Yet the cycle spirals ever on -- and the Age of the Earth Mother 
once again draws nigh.  We must be strong -- one with our birthright, 
and one with our Gods, if we are to bring forth the balance.  Those who would harm us, or attempt to enslave us, we must overcome -- yet only through light and love, and never through violence or the evil of chaos. And through our efforts the time of our people will come into being once more.  In the times which lie ahead, there lies much work to be done, so that once more the cycles of life are drawn to the path of light, and the balance acheived through the power of love. 
   
62. In order to bring the ways of Light and Love and Life to the peoples of the Earth, our secrets are slowly becoming secrets no more, and it is good that this is so -- for the age of shadow and secrecy is passing. Yet the sharing of our ways needs always to be guided by wisdom and by love.  Let our rites and our mysteries be kept sacred.  Let no one defile our worship or our heritage.  For the defilement of our ways is an honor loss to self, and for the Craft. 
   
63. Let each High Priestess govern her Circle with justice and Love, and with the help and advice of the Elders and the High Priest, always heeding the messages of the Gods when they come. 
   
64. Ever remember that although the Priest is the force with which the Circle is built, the Priestess is the ruler therein -- for it is through 
her that the Goddess created the world, and all things therein. 
   
65. The High Priestess will heed all complaints of all Pagans and 
Wiccans, and strive to settle any differences between them with reason and with justice. 
   
66. Let each Circle of Light decide how it shall be known -- whether by earthly name or magickal one.  For each child of the Wicca knows best the safety or dangers of their homeland. 

67. Let each Circle or Temple maintain and dedicate unto the Goddess and the God all the things that are required for Their rituals, for what is blessed in the name of the Gods rightly belongs to Them, and the Priest and Priestess shall be the caretakers thereof. 
 
68. Anyone of the circle who is of sufficient rank, and wishes to form a new Circle, shall tell the High Priestess and the Elders of their 
intentions. Members of the old Circle may join the new Circle when it is formed, but if they do so they must leave the other Circle, unless 
otherwise instructed.  For it is the Old Law that each Wiccan may join the Circle of their choice, yet their energy should not be divided 
between two or more Temples. 
   
69. The Elders of the old and new Circles shall meet in peace and with respect, to decide the level of interaction and connection between the Circles.  Yet it is known that the splitting of a Circle often means 
strife. So only if it is truly in a spirit of peace and harmony should the Circles meet for the celebration of the Great Festivals. 
   
70. None shall enter the Circle that have a sickness or an ailment which may be passed on to the Lady's other children -- for to do so causes harm to yourself, as well as to the others of the Circle.  Rather should the Healers go unto the sick one, that through the love of the Gods they shall be made well and whole once more. 
   
71. It has been judged lawful that if any of the Craft need a house, or land, and none will sell, to incline someone's mind so as to be willing to sell, providing it harms none and the full price is paid without haggling. 
   
72. In the matter of quarrels or disputes between the members of the 
Circle, the High Priestess shall convene the Council, and inquire into the matter. The Council shall hear each person privately, and then both together.  And they shall decide justly, not favoring one side nor the other. 
   
73. If an agreeable resolution cannot be reached, then that Wiccan must leave the Circle, for a Circle of Light cannot be properly formed where there is disagreement and discord.  And when a Circle is not properly formed, the energy within is either dissipated, or turns ugly, festering like a hidden sore.  So let them leave, but only with love in their hearts and yours, for even though your paths may diverge, you are still all children of the Wicca, and there must be no violence between us. Bear no grudges, hold no thoughts of vengeance, for this will rot away the foundation of your power. 
   
74. It has ever been recognized that there are some people who can never agree to work under any others.  At the same time there are also people who cannot rule justly.  To those who must ever be chief there is but one answer: "Void this Circle, and seek another one, or if ye be of sufficient rank, then form a Circle of your own."  To those who cannot rule justly, the answer shall be "Those who cannot bear your rule will leave you."  For none may come to Circle with those with whom they are at variance, for to do so angers the Gods, and hinders the Craft. 
 


75. Those that do wrong without knowlege shall be held innocent; those that do wrong through carelessness shall be judged lacking in wisdom, 
and dealt with according to the nature of the transgression.  Those who do wrong with deliberation and forethought shall be thrice punished, and the Lords of Karma shall lay low their pride. 

76. Each person must make a balance for their words and actions, and the judgements of the Elders should incline to try to make good come from the injustice or wrong-doing.  Many are the ways to restore the balance, so let the judgements of the Elders and the Priestess be in keeping with this. 
   
77. Do not turn aside those who seek the ways of the Wicca for the want of an offering or the lack of a robe.  You are the servants of the Gods, and the servants of Their people, and those that seek for the Gods you must aid in their quest. 
   
78. Of those who would inquire as to the ways of the Goddess, or who 
wish to become of the Wicca, ye shall search their hearts, and even into their spirits you shall look, as you are able.  For the Wicca do not look to acquire mere numbers.  Let none be turned away if their hearts are true, and their desire earnest. 
   
79. The hidden children are like the strings of a harp: each one may 
give a clear note, and when gathered together in sympathy and accord, 
they shall give rise to a beautiful symphony.  Yet when struck without reason or thought, these notes may cause discord or disharmony. 
Therefore the Gods decree to Their Teachers and Priests that all must be taught to master their harp, and to pluck their strings with care, that they cause no discord or imbalance. 
   
80. Choose the Priests and Teachers of the Wicca with diligence and with care. The qualities that you should search for within them are Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and a loving nature -- for they must lead and teach the children of the Goddess, and will thereby have the power to do great good, or to cause great imbalance. 
   
81. In practice it should be that the greatest of the Priests and 
Priestesses should guide the rituals within each of the Temples of the Old Gods, and truly you should be content with the advice and guidance given by them.  Yet ever it should be given so that it is clear and 
understandable, for within the Temple each of the Wicca is free, and 
thus they should be able to recognize and to understand our ways and 
their implications.  And those who cannot explain the inner workings, or give just cause and reason for their decisions, may be questioned, or the wisdom of the advice weighed. 
 
82. Let the Priestess and Priest lead as long as they are able, and 
their leadership be wise and strong, and to the benefit of the Wicca. 
Yet if their health is ill-favored, or if the next generation needs to try their hand, then let them have the vision and the wisdom to step 
away from their position, and pass the duties of the Circle t o another. Let them not become overly attached to the office, nor too fond of the power. 
  


83. If a Priestess or a Priest should tire of their duties and charges, then they may step down, but only after having trained and acknowledged a successor.  If a Priest or Priestess deserts their Circle, then they have lost the right to ever lead again within this life, so great a trust they have broken.  If they should return to the Circle within one turn of the Wheel, and are judged to have true atonement in their hearts, new insight and growth, then they may be forgiven, and allowed to return to the Circle, yet they shall worship only, and hold no office or title.  Leadership is a sacred commitment and an honor, and they have shown that they cannot be trusted with such responsibility. 
   
84. Any Priestess, Priest, or Elder who consents to a breach of the Laws regarding the use of the Craft to cause harm to others must immediately be relieved of their office, for it is the lives of the children of the Goddess which they endanger, as well as the honor of the Craft. 
  
85. The High Priestess may take a Sabbatical from her Circle, if her 
personal life and duties require it, for up to a year and a day.  During that time, the Maiden shall act as High Priestess.  If the High Priestess does not return at the end of a year and a day, then the 
Initiates of the Circle shall name a new Priestess.  Unless there is 
good reason to the contrary, the person who has done the work of the 
Priestess should reap the reward.  If someone else is named, then the 
Maiden should continue in that office. 
   
86. Each Priestess and Priest shall choose their own consorts, yet let them be wise in the learning of our people, and thus others shall abide by the wisdom of their choice.  Yet if the Circle feels the decision is ill-advised, or that they cannot abide and work in honor and trust with that consort, then they may request a gathering of all concernted to meet and to talk, and to resolve the balance with love and honor.  For only those who are pure and strong, keen and wise, patient and loving, can effectively and properly carry out the duties of a Keeper of the Circle. 
 
87. Those of the Priesthood shall not neglect their mates, or their 
children, or their house, nor anything which is in their possession; nor shall the sick and the needy be neglected for the sake of the Circle. Therefore let them adjust the one thing against the other, that neither should suffer, and that which is given by the Gods is treated with love and respect. 
   
88. Long ago, at the time of Creation, it was deemed that the female 
should hold the power of life-giving.  And such was the male force drawn to the love and beauty of the Creation of life, that he surrenders unto her keeping the force of his powers in the furtherance of life.  Yet the Priestess must always remember that the fuel of the flames which light the fires within her Temple comes from the Priest.  Thus she must use the force wisely, and only with love, and she must honor and respect he who is the activator of the Life Force. 
   
HERE ENDS THE NEW BOOK OF THE LAW.  
   
Published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA  30324  Ordering Information: Send Legal size SASE A small contribution towards 
printing/handling costs will be appreciated. 
	 THE NEW BOOK OF THE LAW 
                   Commentary by J. Random Folksinger 
 
	I have to  preface this by stating that I  was first drawn to this work by Leigh Ann Hussey, and  reacted very negatively to it. This will be my second time through these  Laws, with comments that are SOLELY MY OWN OPINION. I  know that Lady Galadriel put a  lot of work (translate: sweat blood) into  these Laws, and I am not  attacking her or her work.  Making my points without sounding negative  would have been nice, but I have not been  very successful at this; since  several people have been asking me to put down *WHY* I didn't like them, I felt that getting the project over with  would be better than struggling  with a novel-length exercise in not offending anyone. To Lady Galadriel: I, too, have sweat blood over a reconstruction project similar  to this (and I got lots of negative feedback, too).  My  finished  copy,  which includes the old "Burning Times" laws  as a historical source or what  to do when things *really* get bad, can be had from Leigh Ann, Judy Harrow, or downloaded from WeirdBase in St. Louis as "JRFLAWS.TXT". My heart goes out to you, but I am commenting on your Laws from my head only. 
 
    Notes: 
 
    On the Preface: The Book of the  Law, or Liber Al, which Lady G. refers to as a primary source, is not the same as Craft law in most traditions as it was  written by  Aleister Crowley; it is, therefore, hardly a wonder why it was not found to be very pertinent by Lady G. If, indeed, Lady G.'s Book of the Law was  *not* Liber Al, it is hard to understand where many of these Laws originated. 
 
    The Laws: 
 
    1. Form  and Order?  Ask a Discordian or Shamanic Craft type.  The Laws were created for guidance, as the latter part of this Law attests. 
 
    2. Channels, and manifestation of the Source? This sounds more like New Age Xtianity than Wicca. I should stop talking about the flowers in the language, although they are disconcerting and very distracting from the original goal of  "readable, usable, and pertinent to  the needs ..." I suppose I can just use the term  "flowers" as my way of saying that the language is unnecessarily complicated when  it really bothers me -- and most of these laws do fall in this category. 
 
    3. Oh, no. Not the Xtian "Ye  are as children" routine again. The Gods, in my training, wish us to  grow, not perpetually remain  children. To not test what  they say is the same as  channelling some unknown spirit and believing everything  he/she says. We are growing,  making the Gods proud, not belittling or mocking them. 
 
    4. This law is over-judgemental (something I am accused of being  at times), and ignores the need for working  with our shadow-side; I  suppose naivete is the worst I can say  about this Law.  I can easily  find better in Marion Weinstein's POSITIVE MAGIC... 
 


    5. The "Mothership" routine smacks  of Close Encounters, but other than the children routine and some language problems, this one isn't too bad -- but isn't  there something in an initiation ritual  about us and the Gods  being the  same "but  for a  difference of  power"? I would think Brothers and Sisters of the Gods would be better terminology -- feminists are welcome to reverse the wording. 
 
    6. Hmmm. Sounds like tithing to me.  While it is certainly a good idea, we give back to the Gods all the time  -- this  would be making the meaningful ritual a mechanical  one.   Sustain its Priests and    Priestesses?  Paid (or fed) clergy?  Shades of Paul! This part would  still work in  my tradition, since we are  all priests and priestesses, but I know some that are different... 
 
    7. I  can't see the purpose  of this Law, and  know of no corresponding Law in the Laws I have come across. It sounds like the God of the Xtians again, making people the way they are and then judging them for being that way. 
 
    8. A direct  statement would be better. Who do  you know in these times that goes  around weighing silver? Is  this a modern metaphor?  I don't think so. 
 
    9. Does not parse. Sounds good, though... 

    10. This sounds like it's setting  up the teacher as infallible -- shut up and listen.  Also, while I hear Karma used frequently in  Craft discussions, it is because it is a useful concept for us; however, this is the first time I have seen the Lords of Karma  enthroned in Craft Law. 
 
    11. I could have taken the Golden  Rule in one of its permutations, but this is much more akin to the concept of "Sin" than that of Karma. 
 
    12. "You  must not be  a teller of  tales..."? What, we  are to have no Bards in the Craft? If  this law means  that gossipping is  not a good thing, why doesn't it say so?  And "must hold no malice" indicates that we are not allowed to  be human again  -- true, it  is better for the Craft that we  all be as a loving  family, but there are otheR ways to deal with the  problems caused by personality conflicts  than to outlaw legitimate feelings. 
 
    13. Flowers. Old Law. (Meaning  that, other than difference in wording, this is the same as the "Old Laws", i.e., Lady Sheba and others.) 
 
    14. Oh, boy! Priestess Knows Best  (and will be happy to be responsible for *you*).  If someone asks me  a question, give them  the straightest answer I can, and without phoning  up my Priestess for permission to do so. I am a  trained, adult Witch, and am capable both  of making my own decisions *and*  taking the consequences  for making a  wrong decision. The "You must not put stumbling blocks..." sounds like the old parental admonishment, "Don't  put beans in  your ears." The  Xtians have enough stumbling blocks of their own;  I  don't  think ours would even be noticed, and so are unnecessary. 
 


    15. The key words are in  the Preface: readable, usable, and pertinent.  "Fetters" and  "woe" are not very  meaninful words in this  half of the 20th century.  Not sure about  the use of  "souls", either, since  that seems to be mostly a xtian concern. Remember,  Lady G. said that she reworded some of these laws "to make them   clearer and more understandable". I think she missed here. 
 
    16. Sounds  like "Trust in  God; He will  provide." Where is  the Craft basis for this Law? 
 
    17.  If you  kill someone  magickally, accidentally  or otherwise,  you should be sacrificed to atone  for it? My  Goddess demands nothing  in sacrifice. It would  be far better to get into  therapy and see how you could forgive  yourself and help others to forgive you (I'm using  "forgive" as a psychological, not religious, term). No problem with the first sentence. 
 
    18. Could be said more clearly. 
 
    19. The  source for this,  especially the final  sentence, seems to be Jesus in Revelation. "Many say, Lord, Lord, but I know them  not..."     etc. 
 
    20. Sounds like, "Thou shalt not take  the name of the Lord, thy God in vain".  Either that is what this law is saying, or it needs to  be clearer. 
 
    21.  Old  Law.  I  would have worded it, "In any disputes among the Wicca..." 
 
    22. Old Law. 
 
    23. To me, my magickal tools are channels between what is within me and what is  outside  of  me  (on  the  magickal  planes, which frequently intersect with the planes of reality). Still, Do Not Haggle is Old Law. 
 
    24.  Old Law,  except for  the semantical  substitution of  "Power" for "Art" and the use of the judgmental terms "evil" and "unworthy". 

    25. "Thou shalt not steal"? Hinted-at consequences are unnecessary. 

    26. I don't understand "Show honor" as a phrase, and the last phrase is     not comprehensible to me. 
 
    27. "Those  who are of the  Wicca shall not own  slaves," -- good idea,  although I have  never seen it included in Craft  Law. The rest of this sentence is again unclear  and/or unnecessary justification. "Nor shall you take as  a pledge any person's life,"; well,  the Laws of Karma (if you  accept them, which these Laws purport to) demand otherwise from time to time, and again, this has not been found necessary in any other     set of Craft Laws I have seen. 


    28. This is the second time the Golden Rule has been quoted in a faulty  permutation. "If a stranger sojourns with you...they shall be as one of the  Circle..." What,  we're going  to invite  total strangers into our rites just  because  this  Law  says  so?  There  are enough Laws that contradict this already. This doesn't sound right. 
 
    29. This came straight out of  Leviticus, and also exists in Baha'i law in a slightly clearer form.  It's nice that We're getting ecumenical, but what is the need for this in Craft Law? The Threefold Law applies, and is easier to understand. 
 
    30. The Good Wiccan Houskeeping Seal is required for Circle? 

    31. Not a Wiccan Law. "Cleanliness  is next to god/dessliness" would be a shorter  way of  phrasing this.  Although the  old customs (NOT laws) require bathing  prior to a ritual,  even that has been  used to "find" Witches with in  some areas (they're clean and smell  nice -- they must be seducing our men for Satan!). 

    32. Not  Law, but a  start; I believe  none should die  without someone having cared for them; and  that death with  dignity is the  hoped-for ideal. Many of you already know that I'm initiating action toward Pagan hospice, funeral,  and  cemetery  care.  The  judgement  about  "their actions" is for the Dark Lord to make. 
 
    33.  Threefold Law is all you need here.  Anything elseis moral     judgement. 
 
    34. Amended version: "Let those who  desire union as a couple (or other forms as might be desirable, such as a triad or a group relationship) be handfasted, sharing their love in a manner they and  the Gods find pleasing."  Children  are  not  necessary  for  shared  love (and often separate the parents  from their mutual desires), and  there is no need to deny handfasting  to couples  not wanting  children. I  also am not certain that this needs to be a Law. 
 
    35. "The Law of the Goddess is that none of the Wicca shall take and wed someone who they do not love." Period. 
 
    36. Not Law.  Also uses "brethren", another male  term. (Anyone who has read my revision of Gardnerian Craft Law should have noticed the near-total lack of gender terminology.) 
 
    37. The  first sentence is incomprehensible,  immaterial, or both. This law is very flowery, and I would love to know what Lady G. extracted it from. 
 
    38. Old Law: "Never boast, never threaten..." seems to be the root here - and is much clearer in that form. 
 
    39. The  concept of magickal  purity is one  of ritual magick,  not the Craft. This Law is, in letter and spirit, one of ritual magick. While some traditions of the Craft do get into ritual magick, that still does not make this "proper" as Craft Law. 
 
    40. Old Law was both clearer and less "new-agey".

 
 
    41. WHERE hath the Goddess said  these things? Nowhere in my tradition,     and  they  sound  more  like  things  She  may  have  said in circle --     certainly no need to canonize them. 
 
    42. Back to Leviticus. This is  far too judgemental for any tradition I am familiar with. There also seems to be confusion between "work" as in make money  and "work" as  in learning and  teaching the things of the Craft. 
 
    43.  A sacred  trust? This  explains why  Grove of  the Unicorn built a sanctuary  in  Georgia,  but  I  have  never  seen  this expressed as a requirement. Most  traditions are not  getting over being  hidden; this Law requires total openness. I think  it's dangerous to do this in most areas, and having the Goddess decree (here) that we should do something that could harm  Her Witches (something She expressly forbids us to do in the Old Laws) doesn't feel right. What is the source of this one? It appears to be the inner feelings of some Witch or Witches, which is not good enough to pass off as Craft Law. 
 
    44. While  I have been  taught this, it  was under "What  We Do" rather than "The  Law". The style  of presentation sounds  too much like  what     YHWH would have written as a law rather than the Goddess I know... 
 
    45. Am I reading this wrong, or is this  saying "Honor the Sabbath and keep it holy"?  We need  to set  aside a  whole day(s)?  I don't think that's realistic  in  these  times,  although  it  might  have been in paleolithic times. 
 
    46. Not necessary. Any teacher will give you this information. 
 
    47. Definitely  flowers. Let each Witch  keep a book (she  even dropped the "in their own hand" part). What else is necessary? 
 
    48. Clumsy, with too many "they"s in spots; How about, "Study the signs of the Gods in all their forms;  these shall guide your thoughts to the Gods and the  Gods will take notice of you.  Turn your thoughts and worship to the Gods, not the signs and statues of them." 
 
    49. The original here says "If *any* in the Craft owns any land...guard all monies  of the Craft..."  thus widening the  circle of love  beyond just the Circle you are a part of. 
 
    50. Old Law.  I feel this could be done a bit more clearly. 
 
    51.  Extremely  Crowleyian  in  content,   where  the  content  can  be determined. It sounds  like it is favoring asceticism  "for the good of the Craft...".  Unclear rules like this  have led to excesses in other religions they have appeared in. 
 
    52. NOT CRAFT  LAW. Paul would have loved  to have this kind of  law as stated by  Christ, but it  wasn't true then  and it isn't  true now. IF WE'RE NOT SUPPOSED TO TAKE MONEY FOR THE ART, HOW COME WE CAN BE ALLOWED TO TAKE GIFTS????? 
 


    53. Taken as an extension of #52, this law repulses me; however, having deleted #52, and deleting "offerings of ... money", it could be OK. But it is totally unnecessary unless you're  trying to set yourself up as the First Church  of Wicca, N.A., complete with  Xtian abuses of power. In  any loving  circle, poeple  will bring  the incense,  or the cakes and/or wine, or work together on building a new altar. This is already covered in the laws above, though. 

    54. Harmony will be restored by working toward harmony, not by donating to your favorite non-profit Temple. Again, the emphasis on giving makes me think  of  televangelists  ("I  need  to  make  the  payment on my Inspirational Cadillac").  I don't know what problems Grove of the Unicorn has been having in keeping up their payments on the land or whatever, but their problems should not be used as a  lever to change Craft Law (if indeed this is the object of these laws). 
 
    55.  Once  more, this law either comes out of ritual magic or     televangelism (or both).  Every Witch should know (or know how to look  up) the proper  times for a ritual, and  should be able to offer  it up themselves ("thru the most proper medium" could mean "Pay the     Priestess" or it could mean "use the right  tools" -- if it is *not*  intended to mean the latter, then this law has no basis in the Craft). 
 
    56. Old Law, and one of the most important Craft  Laws. 
 
    57. Separating this Law from the previous one causes a minor problem -- it now becomes "Never break the  Laws" (and there are  some dillies in this set) instead of "Never break *this* Law". 
 
    58. The  "Mighty Ones" decided for us "in days of  old" that we cannot use the Art  against anyone?   A shirking of responsibility is again evident. While the same precept  occurs in my  set of the  Laws, it is obviously a decision made in the light of persecutions, not something decreed from on high. 
 
    59. Sentence fragments. (sic) This is a subject that is not in the Laws (but is in the Charge of the Goddess, without the God's side of  things). 

    60.  Why do we need "the dimly remembered dawn of ages past" and Atlantis to make this point? This is the only version I've seen that goes beyond remembered history. 
 
    61.  Should  be  combined  with  #60,  and  have  more of the excessive verbiage dropped. Oh, no! Not another cry of "the evil of chaos" again!  How can these people even *talk* to Discordians?Any set of Laws that is intended  to be Craft-inclusive  must not include  value judgements, especially using the words "good",  "evil", and "chaos". This law seems to be wishing for the  time when we  were in power;  every set of Laws I've seen prior to this  one would settle  for a time in which we are tolerated or accepted. 
 

 
   62.  I don't understand what  this is  trying to  say --  it seems  to fluctuate between "No  more secrets", "Only a few secrets", and "Don't tell anybody anything". Since all three of these have been expressed above, I'm not sure this law is needed; it hardly even adds to the confusion. 
 
    63. The change  from "always heeding the Messenger"  to "always heeding the messages" is a little dangerous, but otherwise, this is Old Law. 

    64. This  law sounds pretty Gardnerian  in tone, but it  does not agree with Gardnerian  myths -- i.e.,  while Goddess created  everything, she did not create Death itself. Life without Death offers no regeneration, as  Life could  not continue  on its  own; the  God was  outside of Her creation, and so He had things to  teach Her about Death. (Those of you who prefer Starhawk's version of this  myth are TOTALLY ignored in this law.) 
 
    65. I thought an HPs was only concerned mainly with what happens in Her Circle  --  this Law seems to state that She is concerned with an unstated, but large-sounding, community. Other than that, this is Old Law. 
 
    66. I don't think this needs to be in the Laws, but it's a good idea for each Circle to consider. 
 
    67. This seems to be based upon the  Old Laws' "If any in the Craft has any land...", but it does take that additional step into demi-deified clergy. I wish I knew whether Grove of the Unicorn was an authoritarian structure or not, but these Laws go a long way toward making its sound like one.  (I'm not sure this group could "pass" Isaac Bonewits' Cult Danger Evaluation Frame after having read this many of their Laws.) 
 
    68. Aha!  Almost Old Law, and a "Burning Times" law! This is still a good Law, but it was formulated to keep anyone from knowing more than one group to "give away" if they cracked under pressure of Inquisition.  

    69. Old Law; probably should be included in #68. 
 
    70. Are we talking about pneumonia, herpes,  or a cold here? You can do a lot better healing  work *in* Circle (in my  experience) than outside of it in  many cases, and any Witch can  decide for her/himself whether they are too sick  to be in Circle and ask (or  not ask) for healing. I suppose I find this law too judgemental, or too general. 
 
    71. Old Law. 
 
    72. There  is no definition of  Council given (the "Old  Law" says "the Elders"), and the  "Old Law" states that either the  High Priest or the High Priestess can convene the Elders (useful if the HPs is out of town...)  Otherwise, Old Law. 
 
    73.  Generally, Old Law. Some of the restatements are difficult or unwieldy, but no real problems. 
 
    74. Old  Law. (Actually, a  bit of  another  Old Law is  grafted in for clarification, but it doesn't hurt anything.) 
 
 
    75. In conflict with English(/American)  Law, "Ignorance is no excuse," includes threefold  law (which is  NOT included in  the Old Laws), and throws in the Lords of Karma again; rephrased, this could be an excellent law or rule, but I do  not recognize a single source for this one.  Some ritual magic, a little Hinduism, no Craft per se. 
 
    76. Nice thought; sounds like a personal addition. 
 
    77. As above, the "want of an offering" is not an issue in Old Law; the "lack of a robe" has never been discussed, since most groups  I am familiar with generally work skyclad or negotiate the issue. Personal addition? 
 
    78. Nice thought; sounds like a personal addition. 
 
 

   79. So many flowers that (I feel) most would miss the point. I'm afraid I did, and I'm a musician. 
 
    80. Sounds like the Apostle Paul.  The qualities I was taught to look for in a High Priestess were caring, leadership, patience, ability, and knowing when to ask for help. This cuts out faith (something Goddess says in Her Charge is not asked for) and belief (something she wouldn't be in Circle without).  More flames on the topic of children. 
 
    81. Source?  Sounds clergy-like to me... 
 
    82. Old Law states that a requirement of being High Priestess is youth; while this is not easily practiced in all covens, going to the opposite extreme is probably not much  better. My personal experiences have been in covens where everyone takes their hand at practicing HP and HPs, with the HPs acting more like organizer and running coven meetings. 
 
    83. Ouch. Based upon Old Law, this Law removes the aspect of Love as an excuse (or Glands, if you like the Wombat Wicca version) -- and demands both judgement *and* atonement for a HPs  who has left and come back -- even uses the judgemental term, "deserts", in dealing  with the issue.  The Old Law may have its drawbacks, but is a much better guide (I feel) than getting nasty  about it. Oooh, they don't even  get to hold office again! Many things are sacred, and certainly being  High Priestess is one of them, but in my teaching, Love is a higher ideal, and the Craft has always allowed for it. 
 
    84. Old Law, with flames as above. "It is the lives of all of the Craft they endanger."  Honor is still undefined in this context. 
 
    85. The use of the word, "Sabbatical" is cute in this context, but this should  be a  part of  #83 rather  than separating  them out. Also, the phrase, "the Maiden should continue in that office" confuses the reader as to which  office -- the law has already  stated that she should reap the reward; does election of another person invalidate the election? It should read, "...the Maiden shall be the Maiden for the new HPs." 
 
    86. This is a new idea, and  probably a good one: the Priestess and the Priest need not  be the consort of the other,  but are selected each by the coven or circle and are free  to choose their own consorts. The one possible negative I can think of concerns the few times when Great Rite is held, and the feelings of their consorts on this matter. But then it lets the  coven decide whether the  choice was right nor  not! If we're dealing with private lives, let them  remain private. Based on Old Law, except  that in  Old Law  the Priestess  is chosen  and She selects the Priest. This  law again contains  too many value  judgements -- if you need a perfect person to run your circle, you will never meet. 
 
    87. Adapted from the Letters of Paul  the Apostle, not the Old Laws. It is nice to state that we  should be responsible for ourselves, but that is a part of being a Witch  (oops, by these Laws,  Witches are only children, so I suppose making "those of the Priesthood" adults is what this law is about). This also seems to state (per Xtianity) that their mates, children,  and house are  all possessions; hardly a feminist or Craft perspective. 
 
    88.  Reverse Xtian.  Extremely sexist,  and no  more or  less bad  than making the Man ruler of the world. 
 
    THE NEW BOOK OF THE LAW is published by: 
    The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324 
    To  order,  send  a  legal  size  SASE.  A  small  contribution     towards printing/handling costs will be appreciated. 

    These comments have been made by Gerald  L. Bliss, who is also known as J. Random Folksinger.

	 Aporrheton 5 
                              The Craft Laws 
 
    (Marked 4/73 by Judy Harrow; author not noted) 
 
       Many traditions about the Craft are scattered throughout recent books; a sizable bunch is the 161 "Craft Laws" you can find in Lady Sheba or in June Johns. Many of these traditions are merely definitions of what the Craft is, and so of the context within which the other traditions should be understood; they are "true" merely because (and insofar as) they are internally consistent. In contrast, some of the other traditions seem to be shrewd, hard-won observations about how psychic energy (as dealt with in the Craft) seems to work, and THESE are the important ones. 

       The psychic reality that these traditions concern has been called by  many names: spiritualists call it "the upper astral plane"; Jungians, the "superconscious"; the Bhagavad Gita, "the True Self"; many mystics, the "godhead"; Isaac Bonewits, the "Switchboard"; and very much so on.   Any such name is an attempt to map (part of) a psychic reality that seems all too willing to accomodate itself to any map you use, and you will get nowhere in trying to understand that reality if you don't keep its Plasticity firmly in mind. In the Craft we conceive that reality as the Goddess (as #11 below states); She is both very real and a metaphor. She is real because human energy goes into making Her real; She exists as a "thought form on the astral plane," yet She can manifest physically whenever She wants to. She does not exist independently of mankind, but She is most thoroughly independent of any one person or group. (And precisely the same is true of any concept of divinity that people put energy into maintaining.) She is a metaphor because, great though She may be, She is finite, like any other human concept, whereas reality is infinite. And why do we need the Goddess, or any divinity at all? Because the human mind seems unable to grasp an undifferentiated infinity. By creating our own divinities, we create mental steps for ourselves, up which we can mount, toward relizing ourselves as divine. 

       The Craft Laws, then, are not "13 Commandments" from on high; they are merely unproved hypotheses about how SOME psychic reality seems to work. They should be treated like any other hypotheses: respected as being the best guesses going, but continually tested to find out how valid they are and to generate better guesses. Naturally, you cannot test them by breaking them, any more than you can test the law of gravity by jumping off a ten-story building. Instead, you draw conclusions from them, or base predictions on them, and try workings to see if the latter hold up. The 13 below are ones that have held up so far under such testing; some we had in an earlier set of 13 did not. In compiling this set, I culled through all the traditions I could find, picking out especially (or thinking up) the most general statements, which would include many of the other traditions as special cases; you should be able to spot examples of this by carefully comparing Aporrheton 10 with this one. Certain of the laws here (the ones typed in all caps) seem necessary and reliable to us, and we will not tolerate any bending (let alone breaking) of them, for the reasons discussed under #12 below. Many of the rest are here, not because we     understand them, but because we don't. 

	I always approach traditional occult systems (astrology, the Tarot, the Craft, etc.) on the assumption that they consist of a terse, ultileveled coding of hard-earned information about something real and important. It is almost as silly to think you've discovered everything such a system might mean as it is to think it meaningless. The only way to find out what such a system means is to get in there and work with it until you speak its language fluently. Then you will likely find (at least, this has been my experience) that the system gives you a map of reality, but of many places, not just one place, that it gives you a way to work with classes of realtionships that hold for many different kinds of people, things, and situations. That is, these traditional systems are very much like nonquantitative algebras or calculi; a symbol in one of them is not going to have an invariant and simple meaning, or even the same meaning in two different contextx, anymore than X is going to have the same numerical value in two different algebra problems. 

       It therefore seems safest to keep these Craft laws whose meanings are not obvious in mind, and hope that further "experimentation" will shed some light on them. Of course, to get any results at all in dealing with psychic phenomena, you have to be optimistic and openminded. If you already hold a firm belief that you know what the Craft Laws mean, or that they are "Absolutely True," or the opposite, then your mind is closed, and you can't learn anything new. That is, you're not supposed to "believe" in the Craft Laws, or memorize them; you're supposed to UNDERSTAND them, else you've missed the whole point of why we have them. 
 
    1. YOU CANNOT USE THE ARTS OF THE CRAFT TO CREATE OR INCREASE BAD 
       KARMA, EXCEPT FOR YOURSELF. 

    2. YOU MAY NOT USE THE ARTS OF THE CRAFT TO AFFECT ANOTHER PERSON        IN ANY WAY, UNLESS YOU HAVE THAT PERSON'S EXPLICIT PERMISSION. 
 
       These two are best discussed together, since they replace the 
inadequate statement one often finds that "You may not use the arts of the Craft to work malevolent magic." Notice that the first one says "cannot," being an observation of fact, wherease the second says "may not," being a statement of ethics. 

       The first law states that, IN THE LONG RUN, you can harm no one but yourself. You cannot benefit from trying to harm another, because you are part of the fabric of reality, not separate from it. You get whatever you give, because getting and giving are the same, just as the trough and the crest are the same wave./ If you set up a pattern of nasty, callous selfishness around yourself, that is what you have projected onto the world, and that is all you will experience. If you act out of genuine affection and concern for others, you receive their affection and concern as well. The psychic (or life) field seems to have a single polarity: to create positive effects for yourself, you must create positive effects for others. And this observation applies not just to the arts of the Craft, nor to all the psychic arts, but to life in general. 


       Now, what the second law points out is that it is the OTHER person's  opinion that determines whether the effects of what you do are positive or not. This law is the equivalent of the Craft's version of the "Golden Rule": "Do unto others not as YOU wish to be done under, but as THEY wish to be done unto--for their tastes may damned well differ from yours." (Thus this law, most usefully, eliminates any arguments over how one defines "good" or "evil.") It follows that you may not do something for what YOU think is someone else's "own good"; you have no right to make that decision. You may not even work a healing unless you have permission from the person to be healed; it is unethical to hit an unprepared person with a jolt of energy. You may work without prior permission for someone whose karma you are already PERSONALLY involved with (as a mother for her child, a man for his wife, etc.), but you may not accept anyone's opinion that another would give permission if asked; no matter how close two people might be, they neither own one another nor carry each other's karma, and so cannot give such permission to another. 
 
    3. You cannot use the arts of the Craft to win fame, fortune,        power, or any other sort of material or social advantage. 
 
       This again is an observation of how all the psychic arts work, not just those of the Craft. WHY they work thus is another question--THAT they do work thus is well-known. Perhaps the simplest explanation is that if your major motive for working is (or becomes) a desire for fame, fortune, etc., you soon get into a headspace where psychic abilities simply cannot function; many erstwhile psychics throughout history have lost their abilities and become charlatans, because they did not know this rule. You can (as many people do) make your living by a psychic art, as long as you charge only enough to live comfortably by your society's standards; it is only going on a "power trip" that would endanger your abilities.  Similarly, doing trips on people without their     knowledge (or the magician's favorite project, raising "demons" in order to control them) is another sort of power trip, and will have exactly the same effect on your abilities. A more traditionals Craft statement of this rule would be, "The arts of the Craft are the gift of the Goddess; if you misuse them, She will take them back." 
 
    4. You cannot use the arts of the Craft for show, in pretence, but        only in earnest, and only in need. 
 
       If you work a ritual, it will have effects, whether you think you want it to or not. Therefore you cannot "pretend" to throw a hex, for example; the Lady does not recognize pretence. On the other hand, you cannot work the arts successfully just because you WANT to, as a head trip; the Lady won't cooperate. You have to need the energy or the information for some real purpose, else you can't tap into it. (At least, this is what meaning I have seen in this law so far.) 


    5. The arts of the Craft can only be worked in a circle with at        least one other person of the opposite sex. 
 
       This "law" is actually just a set of definitions, though important ones, as follows. (a) The arts of the Craft are defined as those that will work only under these conditions; psychic arts that work under other conditions are thus not necessarily part of the Craft. (b) A coven consists of at least one man and one woman; it cannot consist of all men or all women. (c) If you're working by yourself, you are working as a magician, not as a witch--but you are still obliged by your oaths to the Lady to observe the other Craft Laws. (For more on this last point, see #12.) 
 
    6. A man must learn the arts of the Craft from a woman, a woman from a man, except between parent and child. 
 
       Since #5 defines the arts of the Craft as those that only work in the circle, obviously they can only be learned in the circle. If you're working with just one other person, that person must be of the opposite sex, else the arts won't work, and nothing can be learned. Thus it seems logical that this tradition applies only to a one-to-one teacher-apprentice relationship. If you're not in the circle, and/or are teaching a mixed group of men and women, obviously there's no problem.  (This tradition MAY imply that the arts WILL work for two women if they are mother and daughter, or for father and some, since part of the key to the working, and the learning, seems to be the emotional closeness between the two; consider section IV, last para, in Aporrheton 10.) 
 
    7. You must always pay whatever price is asked, without haggling        or complaining, when you buy something to be used for the        Craft. 
 
       The Gardnerian Craft Laws (section IV, para 4, of Apor. 10) allow the arts of the Craft to be used to persuade someone to sell something, as long as his asking price is met, but this would violate our Law #2. In contrast, this law here is a safeguard against using your psychic talents not-quite-consciously to take unfair advantage of someone. 
 
    8. You cannot belong to more than one coven at a time. 
 
       Any two covens will likely have rather different symbolic systems for their workings, different understandings of the Craft Laws, and so on. Trying to work with both would then tend to confuse you, snarl up your communication lines to the Lade, and reduce the efficiency of your learning and working. Of course, if two covens do have identical systems (which could only happen if they shared a common ancestry), they could be considered the same cove, for the purposes under discussion here. 


       In its original context (see section III, Apor. 10), this law seems merely an observation of fact: even if you're working with two or more covens, you will only BELONG to one of them; your loyalty will be with that one, and if there were a parting of the ways, you would stick with it. Obviously, in time of persecution, divided loyalties and disagreements could be a source of great danger, and would have to be forbidden. Also, in a Craft structure where the High Priestess has final authority within each coven, she would not much like having a Witch she is trying to train be influenced by another Priestess. True, these considerations don't apply to us, but they are valid as reasons for the tradition. 
 
    9. None can coven with others they cannot agree with. 
 
       Stated this way, this law becomes an etymological tautology, for "coven" means "to agree" (or "to come together"). The more those in a coven can agree on the interpretation of the Craft Laws, on the symbolic system used for workings, on the purposes of the workings, the greater the coven's effectiveness will be. Naturally, minor disagreements will crop up regularly in a group of individualists; they are not what this law concers. Rather, it applies to disagreements (or bad interpersonal feelings) that are strong enough that they are amplified by the group field, make the meeting unpleasant, and so make it impossible for the coven to work. For this reason--not, one may hope, out of mere in-group exclusiveness or arbitrariness--acoven must select its members carefully for compatibility. Also, since a coven is necessarily a "small group," many normal small-group processes will operate in it. These can be powerful, and emotionally very heavy, but there's nothing mysterious about them. Don't mistake them for something occult; that would lead you up a blind alley. 
 
    10. You must not betray the secrets that cannot be told. 
 
       The secrets in question here are Her secrets, the ones discussed in the Caution to the Novices. Insofar as these Craft Laws are simply observations of how psychic reality works (and it is for that, really, that we should value them) then they are "self-enforcing" like any other statement of fact. So what this law means is: (a) Don't commit suicide; (b) Don't violate your own sense of your self-integrity; (c) Don't "sell your soul to the devil"; (d) If you stick your finger in a flame, you'll get burned. 
 

    11. ALL POWER IN THE CRAFT COMES FROM THE GODDESS. 
 
        This law is another observation about how psychic reality works.  The energy that is raised in the circle comes not from any one person, nor from all the persons in the coven as individuals, but from somewhere else: from the Goddess, or from some source ever further beyond. Such energy, like all psychic energy, comes THROUGH you, not from you; it is not your personal property, for you are merely a channel for it, a custodian of it. You do "own" your body and your individual personality, and you are entitled to the fruits of your labors, but the energy is not yours to exploit for your own benefit, for any human being could (potentially) learn to do anything you can do. Therefore, although you have a right to earn a living, the Craft is free to all, being a gift of the Goddess: you may not charge anyone even a penny to be initiated into the Craft or to learn its arts. Of course, you should insist on having your actual expenses covered; the Craft Laws do not require you to operate at a loss or to coddle freeloaders. But you may not make money from practicing the Craft as a religion, and if you try, you will lose all access to the power.  This law also means that the only genuine initiations in the Craft are those worked (though not necessarily directly) by the Goddess Herself. That is, if you have the power from the Goddess, credentials from other people are unnecessary, and if you don't have any power from     the Goddess, credentials from other people are useless. Hence there can be no authority in the Craft outside each coven. 

      This law also provides another definition: any power that comes from  the Goddess could be part of the Craft; so any poet who has experienced the reality of the Muse is, to that extent, a Witch. Conversely, any energy that cannot be conceptualized as coming from the Goddess (and apparently there ARE such forms of the energy) is definitely not part of the Craft. (The tradition that the Priestess is supreme within the circle also appears to be a special case of this law, insofar as only the Priestess can incarnate the Goddess.) 
 
    12. IF SOMEONE INTENDS TO HARM YOU, YOU MAY USE THE ARTS OF THE 	          CRAFT TO RESTRAIN HIM FROM DOING SO, BUT ONLY IF ALL IN THE            COVEN AGREE THAT HE WILL IN NO WAY BE HARMED BY THE WORKING. 
 
       No matter what the provocation, trying to harm another will only create bad karma for yourself. So, although you have an absolute right to protect yourself, you must not retaliate. As is said in K'ung Fu, "Solve the problem, no less, no more." The reason why the coven must discuss the situation and agree on the workings is twofold: (1) to allow cooler minds to prevail, for it is when one acts on impulse, out of anger, that one is most likely to overstep the line between self-defense and aggression; and (2) because those in the coven, having taken an oath to help one another, and being linked by the generation of the group psychic field, will all share to some extent in any bad karma generated by any member's misuse of the arts. If you are one who can only learn the hard way, say, by sticking your finger into a flame, you are of course free to burn your own fingers--but NOT if you are holding someone else's hand, which is exactly the situation if you belong to a coven. For its own self-preservation, a coven must therefore retain the right, as a last resort, to expel (and cut loose from the karma of) any member who persists in interfering in other 
people's lives without their permission or, of course, who attempts even blacker workings. 
 
    13. Always remember that all mankind and all creatures are equally         children of the Goddess; therefore never boast or threaten, or         do anything that might disgrace Her or your brothers and         sisters in the Craft. 
 
       To blather thoughtlessly about the Craft, especially to persons who have no business knowing about your coven's affairs, not only drains your own energy and that of your coven, but also is a form of boasting, of using the Craft for self-aggrandizement, that will get you into the bad headspace law #3 warns about. More obviously, threatening to "hex" someone, even though you THINK you have no intention of doing so, violates the intent of laws 1 through 4, because you are playing games with the Lady, who just might decide to act on the threat, and because you are using the Craft (especially if you are known to be a Witch) to influence another against his will and to get your own way; furthermore, making such a threat reinforces the false impression most people have of the Craft, and so disgraces the Goddess. Again, since anyone could learn to do anything you can do, being a Witch doesn't make you any better than anyone else; put on airs, and the Lady will deflate you. Perhaps a good rule of thumb about discussing the Craft with outsiders is this: once you are convinced that someone's interest is sincere, then answer questions, fully and freely; but don't just volunteer information that has in no way been asked for, else you risk burdening that person with more information than he or she is able to cope with.

	 THE ABBREVIATED LAWS 
 
	'Tis the Old Law, and the most important of all Laws, that no one may do anything which will endanger the Craft, or bring us into contact with the law of the land or any of our persecutors. 
 
    * Be it ardane that none shall use the Art (magick) in any way to do ll to any.  8 words the Wiccan Rede fulfil: An it harm none, do what ye will. 
 
    * Respect the privacy of other Coveners. You may reveal the involvement of no person save yourself. In case of trouble, the Coven will be disbanded. Should this happen, all Coveners are to avoid one another for the safety and well-being of all.  Should this happen, refer to the Old Laws. 
 
    * Never accept money for the use of the Art, for money ever smears the taker (and clouds ethical judgement). For all things magickal, pay the full price asked without haggling. If it is unaffordable, it is 
probably inappropriate in some hidden way. 
 
    * In case of dispute, the High Priestess is the final arbiter. Within the Craft, no law save Craft Law may be invoked. Any who will not agree, or who will not work under this HPs, may and shall remove 
themselves from the Coven. Any of the third (L.T. Initiates OK) may 
form a new Coven. 
 
    * The traditional way to hear complaints is this: Before the High 
Priestess and any other Elders shall come first one, then the other, 
then both together to be heard. The decision may be rendered immediately, one lunar month later, or whenever the time of waiting is filled. 
 
    * The year-and-a-day rules pertains to: The minimum time between 
Progressions; The final time of all Leavings; The closings of all 
cycles. 
 
 
    THE TEMPLE LAWS 
 
    * In order of precedence, you are accountable to: The Gods, your Self, your High Priestess, your Teacher. Initiates are also accountable to the Craft as a whole. 
 
    * "Pagan Standard Time" gives you 15 minutes leeway for an announced class or ritual.  If you'll be any later or won't make it, CALL! 
 
    * Questions are expected, desired, and anticipated.. The only "dumb question" is the one the student doesn't ask. 
 
    * Common courtesy in all things. When in doubt, it is preferable to err on the side of caution and silence. 
 
    * Ultimately, you are responsible for your own development. Independent thought and research are strongly encouraged. 
 



	 Comments on The Abbreviated Laws 
	by J. Random Folksinger 
 
	The Wiccan Rede, while it has been taught widely, is not a 
part of the Laws, although it may be considered derivative of them. 
There is nothing in the Laws that says that "in case of trouble, the 
Coven will be disbanded". There are, in fact, quite a few possible 
solutions to specific instances, not just for "trouble". 
    
	There is nothing in the Laws about unaffordability equalling inappropriateness in the purchase of a magickal tool.  What the heck are "L.T. Initiates"? Long Term? Why is is OK for them to form a Coven when it is plain that you have to be of the Third Degree? 

	The traditional way to hear complaints, at least in my set of the Old  Laws, is for the High Priest or High Priestess to convene the Elders.  It says nothing about whether the HP or HPs are included in this group, but it is assumed that BOTH, not just the HPs, are so included. There is also nothing in the Old Laws about a "time of waiting" for a decision. 
    
	In the Old Laws, the only thing the year-and-a-day rule pertains to is the leaving of a High Priestess. 
 
	Everything in the "Temple Laws" falls in the good-to-very-good 
category of advice; NONE of it is in the Old Laws. And I have known a 
good many pagans to take PST to mean anytime during the calendar DAY. 
There are a number of teachers in my experience to whom you NEVER ask a question, at penalty of being kicked out of the class; still, a teacher who can accept this rule is probably a good teacher. 
 
	In general, this sheet appears to be a worksheet handed to new 
students and gone over with them for a quick rundown of the Craft in 
order to go on to other things; in my opinion, giving them this sheet 
and NOT reviewing the entire set of the Old Laws (in whatever form) is 
doing the students a disservice; having this sheet around for later 
reference, on the other hand, is probably a Good Thing. 

	 THE LAW 
    The Law was made and ardane about a week from last Wednesday. 
The Law was made for the Wiccca, in order that they should develop a nice longhand style from copying it.  

        The Wiccca should give due worship to the Godz, presuming they  believe the Godz exist and aren't just metaphors; and obey Their Will,  which the HPS of the Coven will make up as she goes along, for it was made  for the purpose of ego-tripping and wild parties.  The worship of the  Wiccca is good for the owners of Occult Supply Stores, for the owners of  Occult Supply Stores love the money of the Wiccca.  

        As a man loveth a woman using the missionary position, so the  Wiccca should shaft their fellows and other total strangers frequently.   And it is necessary that the Magick Circle which is the principal difference between a Wicccan rite and a frat party be cast and all Wiccca properly purified to enter it so they can drink five gallons of Ripple each  and not throw up.  

        The HPS shall r/u/i/n/ rule her coven as the local representative  of  the Goddess,  and choose whomever she is  sleeping with this week to be her HP...or her Maiden. 

        And remember that the Wiccca would have it that The God Himself kissed her feet and gave up the position of Ringmaster to her because of her arbitrariness and autocracy, her spite and unreason, her mysteriousness and ignorance: so the HP is expected to go as far away as possible and not even show up for Sabbats. 

	It is the greatest virtue of a HPS that she turn as many of her 
Covenors into closet Xtians as possible, for the true HPS realizes that anyone with the sense Goddess gave a goose is not going to stick around without having a death wish. 
                *       *       *       *       * 
In the Olden Days when Wiccca extended far, we were free and had reservations in all the best restaurants.  But these days, we eat at McDonald's. 

        SO BE IT ARDANE, that none but the Wiccca shall ever be invited to  dinner, for people who ignore us are many, and if they ever found out what we are really up to, they would giggle. 
   
     SO BE IT ARDANE, that no Coven shall know where the next Coven bide, nor who its member be, save anybody who looks in Circle Newsletter and the hit team we send out to sanction them. 

        SO BE IT ARDANE, that no one shall tell anyone anything, least of all thy fellows in the Craft, for fear one of you will learn something; because as it is truly writ: Gerald wrote it, I believe it, that settles it. 

        And if any break these Laws, they will have to start their own Tradition and make up their own Grandmother. 

        Let each HPS govern her Coven as she damn' well please, riding rough-shod over the Covenors as long as they will stand for it. 


        But it must be recognized that sooner or later they will get mad and stop bringing the Ripple to Coven meetings.  When this happens, it hath ever been the Old Law that the HPS will Elevate them to the Third Degree and kick them out, and promise them the rest of the Book...someday. 

        Anyone of any degree or none may found a Coven, provided they think they can get away with it and can create a convincing Grandmother. 

        They may raid other Covens for members as long as no one knows where to find them. 

        But splitting the Coven oft means new opportunities for evading the consequences of your actions, so the wise HPS will think of it first. 

                *       *       *       *       * 

If you should keep a Black Book, let it be in your own hand of write, except for the parts you xerox out of Lady Sheba.  Or better yet, tell everybody they're not of a high enough degree to see it. 

        Proclaim your Wicccahood loudly, and often; you may be able to do a brisk trade in spells, psychic fairs, and talk shows.  If nobody believs you, try holding a public skyclad circle.  If all else fails, hire a press agent and advertise in the National Inquirer.  If they try to make you talk of the Brotherhood, lay it on with a trowel.  Ancient Atlantis is always good for a five-minute spot on the six o' clock news.  Not all interviewers are bad; some may even flash your business address on the screen for a few seconds. 
              
	  *       *       *       *       * 

To avoid discovery, let your working tools be ordinary stuff such as any may have around the house: AR-15's, Patton Tanks, Howitzers (let's see how far we can stretch that First Amendment, gang!).  Have no names or signs on  anuything, and remove the ones they came with, as otherwise this can lead to a charge of receiving stolen property. 

        Let the Pentacles be made of wax unless something else is more  convenient. 

        Have no sword, unless you are in the SCA or a collector of WWII memorabilia. 

        Write the names and signs on a gummed label so that it can be peeled off immediately afterwards; remember that not guilty by reason of insanity is not a valid defense in cases of this kind. 

        Ever remember that you are the Hidden Children of the Goddess; when you can take time out from Karma Dumping Runs, Psychic Vendettas, Banishing each other from the Coven and discussing how much fun it would be to persecute the Xtians, remember never to do anything to disgrace Her.  Or Them, if that's possible. 


                *       *       *       *       * 

In the Olden Days, when we had Power, we could use the Art against any who ill-treated us; but these days a whispering campaign works better.  Remember always that there are a lot of flaky people out there, and for this reason it is best to give a fake name and a Post Office Box address.  Someone is always going to blame you for something. 

        SO BE IT ARDANE: HARM NONE, or at least have a good alibi.  Never break this law, or people who get burned along with you will come after you with baseball bats, and you will never be able to score any decent hash again. 

        Any HPS who does something you don't like you can walk out on, but be sure to clout the Coven Book on the way to the door and set up in business for yourself (Learn Witchcraft From The Experts!). 

        Always accept money for use of the Art, but keep an eye on the Gypsy Laws.  In some states, Barter works better.  All may use the Art for their own advantage; remember, quick and dirty works best, and you can lay off Karma on the Coven.  If that doesn't work, try dead cats in the mailbox. 

                *       *       *       *       * 

'Tis the Old Law and most important of all the Laws that no one may do anything that will endanger any of the Craft.  Unless there's money in it, or it's to someone you think deserves it, and anyway, "endanger" is in the eye of the beholder. 

        In any dispute between the Wiccca, no one may invoke any Law but that of the Craft.  However, you can break into your opponent's home and mess up his stuff.. after all, it says right here they can't go to the Police. 

        Never bargain or haggle when you buy by the Art; most Occult Store owners will just throw you out and everyone else will think you're a nut. 

                *       *       *       *       * 

It is ever the way with men and with women that they are ruled by their glands.  At any moment your HPS may run off and become a Rosicrucian.  And the way of Resignation is this: if she doesn't answer her phone for two weeks and is never home when you drive by, you can declare her outcast from the Coven and take it over yourself, with as many as will have you.  But if she comes back she will probably take of the Coven again, or start another one in the same building and declare you Invalid, and there's not much you can do about it. Learn to live with anxiety.  Get everything in writing. 

                *       *       *       *       * 

It hath been found that two people sitting around with a bottle of Chianti  discussing Atlantean Grandmothers will become fond of each other, if only  because of the Stockholm Syndrome.  Therefore, let it be resolved that a human being shall be taught in the Craft only by another human being, and screw the middle-class morality of the nineteen-fifties. 

                *       *       *       *       * 

And the Curses of the Mighty Ones be on all who try to take this seriously, or the Craft seriously, or the Wiccca seriously.  Caveat Lector, and May The Force Be With You! 

	 Karma, The Three Fold Law, & Grace 

     "As you sew, so shall ye reap". "What goes around, comes around".
"Whatever you send out returns three times".  These are all sayings
very familiar to all of us, all of them examples of a supposedly
Universal Law of cause and effect, action and reaction.  Of course many of the religious systems try to furnish us with some sort of "escape clause" that will allow man to either alleviate suffering fo past misdeeds, or to escape responsibility totally.  Let us take a little closer look at these three ideas and ther inter-reationship.

     It seems that, on one level, we do live in a mechanistic universe, one pretty much ruled by cause-and-efect.  This Newtonian universe seems to react in a very mechanical fashion, i.e. every action "produces an equal and opposite reaction".  A good analogy for this is the example of one billiard ball striking another.  The energy from the striking billiard ball is transfered to the one struck and is used to push against the first, imparting motion in the same direction.  This brings the second law into play, i.e. an object in motion tends to stay in motion untill acted upon by an outside force.

     The principle of Karma basically says the same thing; i.e. any
negative or positive action or thought remains that way, until it
expends its energy by acting upon the originator.  Of course this also
makes implicit the idea that thoughts or mental energy have a reality
of their own, one that interacts with the physical universe.  If this
idea is accepted, it then implies the existence of at least one more
"world" or order of the universe, one with a non physical "reality",
and one where the basic fundamental rules of physics (as we know them)
may not truly apply.

     The magician can be described as one who "walks between" these two worlds.  "Walking between two worlds" implies that an individal is
connected with both and can move between them at will.  The purpose of
magic is to manipulate one world for the benefit of the other, i.e. to
manipulate the unseen world for the express purpose of influencing
events in the physical.  Unfortunately there does not seem to be a
"free ride" anywhere in the universe, and when an individual acquires
the power to do this, they also aquire a great deal of responsibility! 
	By accepting the power to exert "leverage" in the unseen world, an individual seems to also accept a multiplied succeptibility to
influences initiated in that world.  This is why negative workings are
so dangerous!  This may also be the reasoning behind the "law of three
fold return".

     Now comes the hard part!  If all of this cause and effect stuff is absolute, how can any individual ever hope to "pay off" the debts for all of the "stupid" things they have done not only in this lifetime, but in many others?  Must we "pay off" all past transgressions on a one for one basis?  Is there no ecape clause in this "contract" we seem to have for living in the universe?

     This "escape clause" is called Grace by the Christians and by
other names in other systems, but it does exist in all.  Basically, the idea is this:  "Once a lesson is completely learned and one grows
beyond a need for this lesson, it need not be repeated, even if the
'books' are not balanced".  This is the "Enlightenment" sought by the
Buddhist that allows the "breaking" of the wheel.

	 EXEGESIS ON THE WICCAN REDE 
	by Judy Harrow
 
originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985) 
second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987) 
 
     All religions began with somebody's sudden flashing insight, 
enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may 
repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding. 

	Cliches begin as great wisdom - that's why they spread so fast - and end as ritual phrases, heard but not understood. Living spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy. 
 
     We come to the Craft with a first generation's joy of discovery, and a first generation's memory of bored hours of routine worship in our childhood.  Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students. 
 
     I think the best of these safeguards is already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the techniques, and the protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft. 
 
     But notice how often, in the old myths, every treasure has its 
pitfalls? I think I'm beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardnerian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear.  


     So I think it's time for a little creative borrowing from our 
neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin. 

     Although our canon is not closed - and the day it is is the day I quit -I'm suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage. 
 
     So, I'd like to try doing some exegesis on an essential statement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I've heard of the principle of situational ethics. Rather than placing the power and duty to decide about behavior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor. 
 
                     eight words the Wiccan Rede fulfill: 
                      AN IT HARM NONE, DO WHAT YOU WILL. 
 
I'd like to start with the second phrase first, and to take it almost word by word. 
 
do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures, coming from our families, our employers, our friends, society in general. It's easy to just be molded, deceptively easy to become acompulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assess the results of our actions and to choose when we will obey, confront or evade the rules. 
 
	Do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What's more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time. 
 

	DO what you will. This is the challenge to action. Don't wait for Prince Charming or the revolution. Don't blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other. 
 
     When you really look at it, word by word, it sounds like a subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it's just plain not. 
 
     Pagan myth and modern biology alike teach us that our Earth is one interconnected living sphere, a whole system in which the actions of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly critical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contextual. Exclusive focus on the individual Will is a lie and a deathtrap. 
 
     The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our 
decisions. 
 
     But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule. 
 
     The Craft, assuming ethical adulthood, offers us no rote rules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results. 
 
                          Judy Harrow 
 

                   JOAN on the Witch Laws       8/22/81 
 
    Note: These are the comments of one of the early members of Proteus Coven on what we gave her to read about ethics and laws. All the material she had is still here, although a good deal has been added since then, so I thought her comments would also be interesting. 
        Judy Harrow
 
                -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- 
 
    Reaction to "Traditional" - i.e. essentially Gardnerian - format 
 
        In many respects, as constricting as Catholocism without the 
administrative experience, intellectual prowess, or verbal expertise of Catholicism. If current researchers are correct, what we have is one man's fantasy (with jumbled and skewed sources) made everyone's obligation. 

        May be dealt with most effectively - especially as regards the reality of current practice and expectation - by juxtaposition with 
Lady Ikandkhop's masterful irony. 
 
                -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- 
 
 
    Reaction to Aporrheton 5 - [generally very good thinking, but still more traditional than my preference] 
 
    Paragraph Two: Good thinking on nature of Goddess - or any divinity. My agreement is reserved, uncertain, withheld. 
 
    Paragraph Three: Claims to have arrived at FIRMLY ("no bending") 
UNDISPROVEN hypotheses. This arouses natural suspicion in me. I 
disagree with some of his perceptions of FACTS. 
 
    I disagree violently with Laws 5 + 6. Heterosexuality is a strength, but not an essential. POLARITY OPERATES OUTSIDE [or INSIDE] BOUNDARIES OF ANATOMICAL EQUIPMENT AND HORMONES.  AND THE CHARACTER - THE SACRED CHARACTER - OF THE WITCH IS WITHIN THE AT ONCE TRANSCENDANT AND DISCIPLINED SELF. 
 
    Law #7 is unnecessary. A silly bow to a misunderstood "Trad" law. 
 
    Law #8 is largely true, but makes no allowance for valid, honest (fair to all), and necessary transitional states many must pass through. Also sticks on "authority" peg, which has some necessity/validity but can easily get out of hand. I find HONESTY + COURTESY better yardsticks. 
 
    Law #9. True. But much of interpersonal tension (inevitable) can be worked out of God/dess' love and coven support-with-discipline prevail. 
 

    Law #10. The Great Mysteries must be lived out. And, without using Craft parlance, if another needs to hear them, they MUST BE VERBALIZED.  TO DO LESS IS HARM. i.e., it is to allow another to drown when you're on shore and have a rope. 
        But no missionary zeal! 
        No proseletyzing!!! 
        That for which others are unready is foolishness for them and 
    foolishness for the Witch. (It may also be subconscious power tripping.  See agreement in Law #13.) 
 
    Law #11 - I agree with paragraphs one and two. 
        Paragraph 3: saying that only the HPs incarnates the Goddess is inappropriate and - in my firm opinion - NOT FACTUAL. (note from Judy - as I interpret what he says there, it's that only WOMEN incarnate the Goddess. I also disagree with that, but it's less bad than Joan's reading that he limits it to the HPs only.) The Goddess is not bound by ceremonial elevations. She incarnates where and when She Damn Well Pleases! 
        Re: "all initiations ..." - etc. - Ritual is crystallization of preexistent, potential, incipient reality and this actualization is not trivial. 
 
    Law #12 - Good caution on limits (ill defined where emotion runs high) or self-defense. But assumption rules out solo magic (his previous premise is that it isn't Wiccan) by corollary of group responsibility / group danger to all action.  "Return to sender" is generally agreed as rule-of-thumb for defense. Practice has not disproven. This is a difficult area to define. Probably group consensus on this would help. 
        Does "impossibility factor" negate danger? How about the verbal escape clause sometimes used? 
        Obviously, I'm less sure of boundaries on this one than on any other. 
 
    Law #13 - Good idea. Rather an ideal than a norm. 
 
    OMISSION: APORRHETON does not mention Balance or Polarity concept 
    except in male/female context. But these are valuable and central 
    concepts. 
 
        I got the feeling this person is still ruled by fragments of 
    left-over fear. 
 
                -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- 
 
    Starhawk is GREAT. But many people will need more codification than she offers. 

From: L.A. HUSSEY
To: J_RANDOM FOLKSINGER
Subj: THE LAWS
I am disturbed and disappointed.  "The Christians are our enemies." "They will torture you to make you talk about the Craft."  "Lie about the Craft." "Covens splitting up makes for bad feelings."

What depressing garbage.  This is the 20th century, and this is America, this is not Inquisition days.  The more we keep secret, the more the ignorant will assume that we have horrible secrets to keep.  The true secrets of the Gods cannot be given away, because they cannot be spoken -- they are beyond all language.  And as for bad feelings when covens break up, maybe that is how it is where you are, but around here, there is rejoicing when one coven becomes two.  Seems to me like my best possible response to your "Laws" is the following song:

BURNING TIMES
The songs are sung to rouse our anger of martyred Witches gone to the fires,
But what is served by righteous singing, if all we do is stew in our ire?
Nine million dead in four hundred years;
More in that time simply died of disease.
Why do we dwell on long past dead
When we are alive in times like these?
(cho)
Rise up, Witches, throw off your masks
And cease crying guilt for ancient crimes.
Earth and all Her children need us
For ALL face now the Burning Times.

In the face of that hostile power, how did the old knowledge stay alive?
How have we still a Craft to practise?  Our ancestors knew how to fight and survive!
How do we honour our blessed dead?
Slavery threatens us all but few.
We must teach their cunning ways --
EVERYONE needs the skills they knew!
(cho2)
Rise up, Witches, gather your strength,
And let your power spread and climb;
Earth and all Her children need us
For ALL face now the Burning Times.

I will not cast off Science's works -- Witches all forces to Will can bend;
I'll not accuse for war and waste some patriarchy of faceless men.
Men do not cast the only votes;
Women alone do not demonstrate.
Rather than shut out half the race,
Who if not we will change that state?
(cho2)


I will not blame a Father's Church -- blame and guilt are their tools, not mine,
And even in the shuls and churches, allies there will I seek, and find!
I will not answer hate with fear,
Nor with a smug, cheek-turning love.
I will not answer hate with rage;
By strength alone will I not be moved!
(cho2)

I will not hide in my sacred grove -- the fact'ries and cities yet ring me about;
I will not climb my ivory tower -- the real world exists tho' I shut it out.
I will not work for Church nor State
Who serve themselves while they serve us lies,
Nor only for my Witchen kin,
But for the family of all alive!
(cho2)

So if rebellion means to fight a State lost sight of why it was built,
If heresy's to reject a Church that rules with force or fear or guilt,
Then let us all be rebels proud,
And shameless heretics by creed --
A tyrant's hand subjects the Earth,
More heretic rebels are what She needs!
(cho2)

Did it ever occur to the writers of your antique laws that the Craft might actually be WELCOMED by a great number of people?  That there might actually be more of us than of those who wish us ill?  That the only reason those who fear us are so active nowadays is because they see us becoming more and more welcomed by more people?  As I say in another song, "When folk in sorrow turn away/ From paths that lead to misery/ And seek new ways for wholeness' sake/ Then waiting, ready shall we be."

All I can say is, I'm Goddess-glad I'm not in your tradition.

B*B
Leigh Ann

To this I would add only one more admonishment, based on my own experience: It is as important not to take oneself, one's power, and one's Craft too seriously as it is not to take them too lightly.  Moderation in all things, including moderation.  And remember that all acts of love and pleasure are the rites of
the Goddess, and this includes HAVING FUN.

B*B Leigh Ann



	 A RESPONSE TO "CRAFT ETHICS OF THE COVENANT OF THE DOVES" 
 
    It has always been my view that the Earth Traditions, both in the 
Wiccan (European Shamanic) and Neo-Native Shamanic senses, are seeing their rebirth out of a true need to heal this wounded Mother of ours, and to stay Her hand, for Her anger is growing. It is quite possible that without this renewed spirit of reverence and worship of Earth and Sky and the True Source of All that Is, humanity as a species would be made as extinct as the Passenger Pigeon and the Dodo Bird. 
 
    Therefore, as a Pagan and as a follower of the Ways of the Chiricahua Teneh Nation, I cringe whenever I see restrictions and requirements that are, for all intents and purposes, useless today, and only hamper the mission we have of encouraging others to walk in a more sacred way on the Body of Our Mother.  I see the power trips, the "I'm the High Priest(ess), that's why" crap and the games driving more and more Pagans solitary, when we should be uniting.  And I was extremely angered when I read the published "ethics" of one organization, the Covenant of the Doves, now known as the United Wiccan Church. 
 
    I have listed the salient points that disturb me the most, and will respond to them one by one. 
 
    > No woman shall be a Maiden who has not been in her courses. 
MK-H: I guess that's fair enough.  But whether or not a woman is     currently menstruating is none of the Coven's business. 
 
    > No woman shall be ordained unless she has passed her 17th year, 
    > nor shall she have her ordination recognized until that time. 
MK-H: No coven has any business ordaining a person, woman or man,   before the legal Age of Consent, unless the minor is legally emancipated, and can produce their emancipation papers.  To do otherwise is a wonderful excuse for prosecution if the persecution that File 18 and other Fundie hate articles I have been compiling in my XIANHATE series of files seem to augur comes to pass. 
 
    >   No woman shall have her ordination recognized unless she is in     >   her courses, has ten fingers, ten toes, two eyes, two ears, a 
    >   nose.  Her generative organs and breasts must be complete. The     >   honorable loss of limbs or the effects of torture following 
    >   ordination shall not invalidate the ordination. 
MK-H: So you would deny ordination to a woman who is handicapped, or blind, or deaf, or has suffered the effects of cancer and may have had a hysterectomy, a mastectomy or even the less-invasive "lumpectomy" done on her to save her life?  That is bigoted and totally without reason in this day and age.  And what if she is past Menopause?  Would you deny ordination to a woman who may be past her fertile years?  That's wholly disrespectful to the Elders who hold so much wisdom that could be an asset to a Circle. 
 
    >   No woman shall be a Nymph who has not coupled. 
MK-H: Again, this is none of the Coven's business whether or not a   woman has had sex. 
 


    >   No woman shall be a Crone who has not given birth. 
MK-H: Some have chosen NOT to bear children, out of either financial 
necessity, or conviction that this society is not the place to raise 
kids in.  And some have recognized that they simply do not have the 
temperment for child-rearing (myself included in that category.)   Some are infertile, through no fault of their own.  And some, through either psychological or physical drives, prefer other women.  There are a great deal of Lesbians in the Wiccan movement.  Would you write them off as nonexistant? 
 
    >   No man shall be a Magician who has not healed. 
MK-H: Healing is not necessarily the only talent the God and Goddess 
give to people.  Therefore, if a person does not have that talent, that does not mean that they aren't useful to the Circle in other 
capacities.  And why is this criterion only applied to MALE postulants? Some of the best healers I know are female. 
 
    > No man shall be ordained unless he has passed his 33rd year, nor     > shall he have his ordination recognized until that time. 
MK-H: Why a double standard on when a man should be ordained? 18 is just fine for an eligability date. 
 
    > No man shall have his ordination recognized unless he is the 
    > father of a living child, has ten fingers and ten toes, two     > eyes,  two ears and a nose and generative organs complete.  The 
    > honorable loss of limbs or the effects of torture following 
    > ordination shall not invalidate the ordination. 
  MK-H: Again I voice my objections about the anti-Physically Challenged bias that this requirement implies.  And I suspect that the requirement of being "the father of a living child" is there for only one reason--that it is a legally permissable way of stating "No Pooftahs".  Just as the childbearing requirement is discriminatory to Lesbians, the fatherhood requirement is discriminatory to Gays. 
 
  So what would I myself ask of postulants wishing initiation?  In my theoretical Circle, I would ask them to attest, under pain of disfellowship, that they are not law enforcement officers joining the Circle for espionage purposes, nor are they there for sabotage or infiltration purposes under religious grounds.  Furthermore, they should affirm their allegience to The Earth Mother, The Sky Father, and Their Ultimate Source, forswearing allegiance to other deities. (primarily to weed out Christian or "satanist" infiltrators) They should have completed their Vision Quest, and have contacted their Lower Self in the form of their Power Animal(s), and their Higher Self in the form of the Shaman or Teacher Within.  They also should not show outward or inward signs of being mentally unbalanced (something that would require a lot of trusting one's gut, although a psychologically-based questionnaire might be a good way of confirming it) or overly concerned with "finding power".  They must also, for legal reasons, be either over 18 or legally Emancipated. 
 
  Furthermore, there will be only ONE degree in my Circle--that of Kin.  Anyone who is initiated is theoretically ready to act as ceremonial facilitator, and that duty will be rotated to them as the rotation goes around the Circle.  Decisions should be made by consensus, with one person having only one vote. 

 
  I ask you, James...does not the Mother and the Father decree that we should all be free and equal to one another? Is that not why you opt 
to have your Coven be naked in their rite?  (Due to the fact that the Chiricahua Teneh never performed ceremonials in the nude, I would myself opt for robed work, even to the point of people working in comfortable street clothes.) So why all this bloody RESTRICTION? Why all these trivial, and sometimes even discriminatory rules and regulations?  Your ancestor Aleister once said "The word for Sin is Restriction."  It's a good rule of thumb. 
 
  Respectfully, 
  Michelle Chihacou White Puma Klein-Hass 


                    SPELL TO EASE A BROKEN HEART*                     

	John Shaman 
  You will need the following ingredients (be sure to charge them all
before you begin):                                                    
 
strawberry tea (one bag)     Small wand or stick from a willow tree
sea salt                     2 pink candles
a mirror                     one pink drawstring bag
one quartz crystal           a copper penny
a bowl made of china or crystal that is special to you
1 teaspoon dried jasmine     1 teaspoon orris-root powder
1 tsp. strawberry leaves     1 teaspoon yarrow
10 plus drops apple-blossom oil or peach oil
10 plus drops strawberry oil                                          
 
  On a Friday morning or evening (the day sacred to Venus) take a bath
in sea salt in the light of a pink candle. As you dry off and dress,
sip the strawberry tea. Use a dab of strawberry oil as perfume or
cologne. Apply makeup or groom yourself to look your best. Cast a
circle with the willow wand around a table the the other ingredients.
Light the second pink candle. Mix all oils and herbs in the bowl.
While you stir look at yourself in the mirror and say aloud: "Oh,
Great Mother Goddess, enclose me in your loving arms and nurture and
bring forth the Goddess within me." Gaze deeply into the mirror after
you have finished mixing the ingredients and say aloud, "I represent
the Great Goddess, Mother of all things. I shine in the light of the
Golden Wings of Isis. All that is great and loving only belongs to
me." Then put half the mixture in the pink bag and add the penny and
crystal. Carry it with you always [or until you find another love].
Leave the other half of the potion in the bowl, out in a room where
you will smell the fragrance. Repeat this ritual every Friday if
necessary.                                                            
 
*From Laurie Cabot's "Power of the Witch"
 Brackets mine.
 
Needless to say, you should replace the goddess name with one that you attune
to.

	 STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP 

By Usen's grace, Ho-dah....

1.) PURPOSES:

    This is an era of decision. Do we allow ourselves to cut the
    throat of the Mother Who has nourished us as a species since
    we "came down from the trees"?  Or do we work to walk in
    Beauty and Harmony with Her, and cherish Her, and work to
    see Her healed?  The resurgence of Shamanism, the primal
    Earth Religion of practically all of the Earth's
    pre-Agrarian cultures, is an important thing, foretold by
    the Paiute prophet Wovoka and in the Hopi Prophecies.  It
    was said that both the Red Man would return to the Ways of
    the Old Ones and that the non-Native would also embrace the
    Lifeway.  There are non-Natives who respectfully have chosen
    these Ways, and are carrying them on in a reverent way. If
    the Lifeway was only given for the Native peoples, it would
    die out within our lifetime.  There are simply not enough
    traditional Elders left.

    It has been shown to some of us that Our Mother The Earth is
    not willing to die quietly.  She has demonstrated this by
    the increase in natural disasters of the past decade, which
    continue day by day.  The Hopi prophecies state that, when
    the "bowl full of ashes" (most interpret this as the
    Thermonuclear Bomb) is overturned, that Our Mother shall
    rise up in Her righteous anger and destroy humanity.  This
    prophecy is coming true, although it may yet be reversable.
    Perhaps it is we who reverence the Ways and walk in harmony
    with Our Mother that may stay Her hand.

    The Lifeway Fellowship is here for those who wish to honor
    Our Mother and Our Father, Earth and Sky, and to honor The
    Giver Of Life, from whence all things flow in the Universe.
    Our world-view is primarily allied with that of the
    Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do
    not represent ourselves as the keepers of those ways.  The
    secrets of those Nations are for them alone, unless Usen'
    wishes to reveal them to us.  Our mission is to help heal
    Our Mother, The Earth, and to help each other walk in closer
    harmony with Her.  We also exist to provide a way for urban
    and sub-urban people to learn and practice the root Shamanic
    techniques that aid us in finding our True Vision and True
    Way of Power, and following that Vision and that Way.

    We identify ourselves as Pagan (Webster's New World
    Dictionary "1. b)...a person who is not a Christian, Moslem,
    or Jew (by faith); heathen. Pagan specifically refers to one
    of the ancient polytheistic (or pantheistic) peoples.") and
    as unashamed Pantheists and Polytheists.  The Lifeway
    is truly a religious commitment.  No-one can make a commitment
    to the Lifeway and to the worship of Life Giver, The Earth
    Mother and The Sky Father and remain a worshiper of other
    Paradigms of the Deity, much as one cannot be a Christian
    and worship the Greco-Roman pantheon.  However this does not
    imply the condemnation of other Paradigms, nor impel a duty to
    "convert" others.

    We stand by other Pagans who do not share our paradigms, IE.
    Wiccans, Asatruans, Hellenists, and other Shamanic traditions,
    (African and neo-African(Santeria & Voudoun), Australian,
    Siberian, Traditional Native American, and Polynesian, to name
    a few) and even though we may disagree with some or all of
    their practices and beliefs, they are Brothers, Sisters and
    Cousins, and in times of persecution as well as times of
    goodwill we must defend them.  We may even share in their open
    rituals and allow them to share in our open ceremonials.  But
    that which is ours must remain ours, just as that which is
    theirs must remain theirs.

2.) THE(A)OLOGY:

    As our Fellowship is inherently religious, we must declare a
    The(a)ology. (The strange spelling refers to the fact that
    we acknowledge a Goddess as well as a God)
    This is summed up very easily.  There are three main powers
    we worship, Usen' the Life Giver, The Earth Mother, and The
    Sky Father.  The latter Two are emanations of the First, as
    all, including the God and the Goddess, are emanations from
    Usen', which is the primaeval First Cause.

    Usen': One cannot look upon The Life Giver as either Male or
    Female, for The Life Giver is beyond those distinctions.
    Usen', and The Life Giver, are names for this First Cause,
    this Force that pervades all and caused all to come into
    being. From Usen', the God, Sky Father, and the Goddess,
    Earth Mother, emanate, as the lesser Deities emanate from
    Them.

    The Earth Mother: We live and walk and are sustained from
    The Earth Mother, which is our Earth.  She is alive, and we
    all exist within Her as part of Her structure. Science,
    through the Gaea Hypothesis, has finally acknowledged Her
    existence, and some even have learnt the lesson that our
    duty in this life is to care for and honor Her.  This is a
    lesson that all must learn, for as long as we despoil Her,
    we risk Her wrath.  She is expressed through the faces of
    White Painted Woman, Who is The Woman Warrior, through Corn
    Mother, Who is The Nourishing Mother, and through Spider
    Woman, Who is The Wise Woman, The Ancient One, The Custodian
    of Wisdom. Women are acknowledged as being human represent-
    atives of The Earth Mother.

    The Sky Father: Just as among we Humans, there is both Man
    and Woman, so there is no Earth Mother without Sky Father.
    Sky Father is the air we breathe, the flame that gives us
    warmth and cooks our food, and brings forth the rain that
    fertilizes Our Mother and allows Her to provide us with
    the crops and animals that sustain us.  Sky Father is also
    expressed as The Hunter, The Warrior, and First Shaman, and
    is also expressed in Killer Of Enemies and The Child Of
    Water. He is also present and acknowledged as being present
    in every Man.


    There are other spirits that exist in the Universe, some
    beneficient, some maleficient.  But most important is Usen',
    Earth Mother, and Sky Father. By walking in harmony with the
    God(esse)s, one can tell the Good from the Evil, welcoming
    in Good, and protecting each other from Evil.

3.) ETHICS:

    We have our code of Ethics.  It is neither lengthy nor
    overly restrictive.  We do not include ancient taboos in
    this list, such as Mother-In-Law avoidance or the taboo
    against Fish, because they may not apply nowadays.  If you
    wish to not eat fish or to avoid your Mother-In-Law for
    religious reasons, it is your perogative.  But it is not a
    requirement.

    1.) If the action does not harm yourself, other people or
    intelligent beings, or Our Mother The Earth, you are free to
    do as you wish.

    2.) To charge for healings, sweats or ceremonials is totally
    wrong and extremely offensive.  Also, to charge excessively
    for teaching is equally offensive, but a modest fee
    over expenses is allowable.  Your conscience is the best
    guide, that and the Will of the Deities.

    3.) Magick should be limited only to protection of Self and
    Loved Ones, and to healing and helping those in need,
    provided that permission is given by the patient and that
    help other than healing does not interfere with the Will of
    others. Magick that is used in a coercive (IE. Love spells)
    or destructive (harming or killing magick) way is patently
    wrong and is considered Black Magick.

    4.) Contact of spirits by any means other than Shamanic
    journeying or the Vision Quest is very risky, and Possession
    is a real possibility.  The practice of mediumship, or
    "channeling" has no place in the Lifeway, and exposes not
    only Self but others to danger.

    5.) Permission must always be asked of the spirits of plants
    and/or animals before taking them for either sustenance or
    for medicine.

    6.) One's visions and one's personal ceremonies are one's
    own.  Personal visions should not be spoken of, but shared
    visions are for all of the group.

    7.) It is wrong to criticise another within the group or
    outside the group.  Racism, sexism, xenophobia or general
    disrespect of others has no place in the Fellowship.
    Individual decisions about lifestyle and other ethical
    issues not covered here are an individual's own affair.



4.):GROUP STRUCTURE AND INITIATION PRACTICES

    There is only one Initiation, which is the Initiation that
    makes one Kin within the group and in the sight of The
    Deities.  It is given after one has taken their first Vision
    Quest, has found their Power Animal(s) and has met the
    Shaman Within.  It can only be denied to those who have met
    these requirements, is younger than the legal Age Of Consent
    (in most places, 18 years) is not of sound mind, and/or is
    under suspicion of being a Law Enforcement Officer or other
    person antipathetic to Pagan and/or Shamanic belief
    who requests initiation for fraudulent purposes (usually to
    infilitrate to either sabotage or publically discredit the
    Fellowship) Initiation must not be denied on account of
    physical disabilities, blindness, deafness, or sterility,
    nor on account of sex, race, nationality, political belief,
    or sexual preference.

    There are no set offices within the Fellowship.  Ideally,
    leadership should be by consensus, with true leaders being
    temporary and purpose-oriented.  Facilitation of rituals may
    be done by any Initiate of the Fellowship.  ANYONE WHO
    REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY
    SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO
    THIS STATEMENT OF PRINCIPLES AND ETHICS.

    Support of the Fellowship is done on a purely voluntary and
    mutual basis. No tithe or dues should be assessed unless
    they have been agreed upon by all members, initiates and
    non-initiates alike.

    Membership is extended to all.  But initiation is reserved
    for those who meet the criteria mentioned above.
    Non-initiates can participate in open ceremonials and in
    basic workshops, but may be denied participation in certain
    ceremonials and advanced workshops.



5.) THE QUESTION OF RECOGNIZING SHAMANS

    In traditional societies, the title Shaman was not just an
    honorific, or recognition of talents.  Nor was it the
    highest initiatory level in a Shamanic society.  The Shaman
    was, in most cases, above the Chief in decision-making power
    and was judge, doctor, father-confessor, and intercessor
    with the Deities for the tribe.  Some Shamanic societies are
    now providing their membership with "Shaman training
    seminars" and "Shaman apprenticeships" that can be had for
    an exorbitant price.  This implies that the cost of being a
    Shaman can be paid in money and in a set amount of time.
    This is not the case.  Many tribes believe that the office
    of Shaman is not one that is earned, but one that one is
    born into.  Certainly, the skills are never something one is
    born with, and this is not merely hereditary.  Rather, when
    a child is born, the current Shaman would recognize that the
    child had the POTENTIAL of being the next one, and the
    child's training would begin when they were considered ready
    by the Shaman.  At adulthood, they would be tested.  If they
    passed the test, they would become the next Shaman.  If they
    failed, usually the test was such that they would either die
    outright, or they would go insane.  Many "heroic quest"
    tales, and most notably the Arthurian legends have echoes of
    this practice within the ancient Shamanic traditions of
    Europe.

    But the point that is being made here is that we should not
    go back to that sort of way of doing things, because in this
    society it is nigh on impossible.  The stand I am offering
    here is that recognition as a Shaman can be conferred only
    through shared vision, and signs from the Deities.  It is
    not my place to say what the signs are...it will be obvious
    to the Fellowship.  I am not Shaman myself, and will not
    brook anyone calling me that.  This is something I place in
    the lap of the Deities to decide.  I cannot do anything
    more.  It is a mockery of those people that can truly be
    called Shamans, who are respected, powerful people of
    traditional tribes, to do anything less.  In any event, to
    claim such a title is definately not enough, and is
    punishable by withdrawing Fellowship from the one who claims
    to be Shaman falsely.

6.) FESTIVALS AND WORSHIP DAYS

    The festivals are reckoned as they have been for centuries
    by most Southwestern tribes, by both the Sun and the Moon.
    The seasons begin on the first full moon after a Solstice or
    an Equinox.  The Solstices and Equinoxes themselves are
    times of celebration as well, and perhaps the period between
    the two (which usually works out to be no more than a week
    or so) could be considered a time of Holiday.  Lesser
    ceremonials are held on New Moons and Full Moons between the
    first Full Moons of the seasons.  Optionally certain Pagan
    festivals could be celebrated in conjunction with other
    groups, but they are not to be adopted as official Lifeway
    Fellowship ceremonial days.



    There are other ceremonials that are personal in nature, and
    can be held at any time, although synchronizing them with
    the Festivals and the New and Full Moons is advisable. They
    are Naming, where a newborn child is named in the presence
    of the group and their Life-beads given; Coming Of Age,
    where the child's physical maturity is acknowledged, and
    where, for a short time, they become Child of the Water (if
    a boy) or White Painted Woman (if a girl); Initiation, where
    a person becomes a full-fledged member of the group, given
    after a person becomes a legal adult; Joining, where a man
    and a woman consent to be married; Unjoining, where a man
    and woman who are married consent to have the bond
    dissolved, which is to be done only after four reconcili-
    ation attempts fail or after evidence of marital infidelity
    or abuse is given before the group; the Moonlodge, which is
    a special sweat for women in their Moon-time; and Release,
    where a ceremony for a dead member of the Fellowship is done
    to guide their soul Back Home.  Other ceremonials that are
    dreamed or envisioned by a person or group are also
    encouraged.

7.) SUMMING UP

    A few quick ones: One can be either clothed or unclothed at
    ceremonies, but it should be known that none of the
    Southwestern tribes did ceremonies in the nude.  However,
    one should disrobe for the sweat lodge, as clothes are not
    only uncomfortable within the sweat lodge, but interfere
    with the cleansing process of the lodge.

    This Statement can be accepted or rejected by individual
    groups that federate themselves with Lifeway Fellowship. But
    federation can be denied to those groups who stray too far
    from some of the basic guidelines, or do anything that would
    sully the reputation of the Fellowship in general.

    Hi-dicho...this is finished.
    May these proceeds please Life Giver Usen', and the Mother
    and the Father.
    ENJU!
    Chihacou White-Puma, 1988.


                      THE LAST DRAGON
                             by
                      Gerald del Campo

In  the land of Oz lived a great Wizard named  Albert  Creemshaw.
He  was  loved  by everyone, and became  quite  popular  when  he
destroyed the Last Dragon in a great battle between the forces of
oppression and the powers of Freedom.

When  the villagers heard that the monster had been  killed  they
rushed  the  mountain  side where the Dragon  had  its  nest  and
proceeded to break the eggs; thereby insuring the destruction  of
the creatures forever.

What they did not know, was that Albert had snuck one of the eggs
out before the villagers got there. He cared for it in his Castle
and through his great magical ability he was able to  genetically
alter  the dragon fetus so that it would soon be the  watcher  of
the people; a symbol of freedom and great strength.  But he  kept
this a secret from the people because they were not ready yet for
the trial which awaited them; they would just have ganged up  and
tried  to kill the Little Dragon.  He became a Hermit  and  loved
the little creature.

One day the Wizard received a message from his God that he  would
have  to move on, and release his body the way that  a  butterfly
sheds its cocoon.  So Albert called for the Council of The  Sword
and Shield, a ruling body of his most trusted students, and  told
them about the little dragon.  At first they were repulsed by the
idea of bringing up the offspring of the object of their  misery;
but  the Magician persuaded them by telling them that the  little
dragon  would  soon be the symbol of freedom and  strength:  they
swore by the Warrior Gods they would care for it.

The following evening, while the Full Moon shined on the peaceful
waters of Oz, Albert and his God left forever.

Upon  finding  their  Master  dead,  the  Council  released   the
information  about the Little Dragon to the people of  Oz.    The
people  of Oz loved Albert as much as he loved them,  and   after
they saw how fragile this poor orphaned creature was they decided
amongst themselves that they would honor those raising the little
dragon,  for the dragon would represent all of the things  Albert
himself stood for.


Things  went well, for a while.  The favoritism displayed by  the
people  of Oz towards the Priests and Priestesses that cared  for
the  Dragon created turmoil:  all of the sudden there were  power
struggles within the Council, its members were fighting over  who
would  supervise  the education of the Little Dragon,  who  would
feed  it, who would educate it.  They set up  rules  specifically
designed  to  make it impossible for others to reach  the  grades
appropiate  to  caring for the Dragon so that only a few  on  top
could  reap  the benefits associated with caring for  the  Little
Dragon.

One would say:  "I have risked my life and given all so that  the
little  dragon  could have food", and his ego was  pleased.   The
other  would say:  "While you first despised the dragon  I  stood
fast in my duty to care for it, for I have kept my word", and her
ego was satisfied.

The  people were so impressed by the "devotion and  selflessness"
of  The Council that certain members were given gifts of  silver,
gold,  spices,  and women.  Treated as Gods for  their  sense  of
duty.

Everyone  at  The Council became so preoccupied  with  the  power
struggle,  and with keeping their peers in lower  positions  that
they forgot about the little, fragile Dragon.  When they  finally
gained  their  senses, and returned to the Castle  where  it  was
guarded   they  found  it  dead,  starved  from   attention   and
sustenance.   They then realized that empty, lost feeling  Albert
himself would have felt, if HE had killed the Last Dragon.



	 Circle casting Dragon style 
	Cameron Mandrake

I just thought I'd drop a note on the traditional Dragon Tradition Circle casting.  The circle is cast with the Blade, the Cup and the Censor.  The  Priest starts with the Blade in the north and draws the boundry of the circle.  As he does he recites "I tread this Path for the Elements, that which comprises all that we see."

  The HPS takes to sprinkling the boundries with the Cup filled with salted water.  She recites "I tread this Path for Self, a reflection of the Divine."

  The HP then takes the censor and carries the smoke to the boundries of the circle in a deosil direction.  He recites "I tread this Path for Spirit, that which unites all things."

The HP or HPS then state the charge of our Circle.  It is as follows.

"Our Circle is a place where hearts and minds can meet and share in the wonder and empowerment of a living and loving Goddess.  We are a coven of friends, but above all things we are Family.  Our Love and our Magick binds us together and our Circle keeps us and nurtures us.  We are blessed.  Blessed Be!"

The Dragon Guardians are then invoked.  
 
EAST 
Mighty Dragon, Guardian of the realms of the East.  Your tongue is 
a sharp sword, cutting with the knowledge of the arcane.  Your spirit flows as graceful as a swift in flight.  Purify us with truth. 
Blessed Be. 
 
SOUTH 
Mighty Dragon, Guardian of the realms of the South, your breath is 
aflame with the fires of inspiration and passion.  Your spirit is searing 
and fervent.  Purify us with Love.  Blessed Be. 
 
WEST 
Mighty Dragon, Guardian of the realms of the West, your coils are the cleansing healing waves that nurture the soul.  Your spirit lunges, leaps and splashes like a Talbot at play.  Purify us with pulsing tides.  Blessed Be. 
 
NORTH 
Mighty Dragon, Guardian of the realms of the North, your talons run 
like roots into the earth, giving you infinite strength.  Your spirit is substantial, hard and pure like a clear crystal.  Purify us with persistant wisdom.  Blessed Be.
 
Each of these Dragons has a secret name that they are also invoked with.  A suggestion is that anyone using these invocations meditate to find an appropriate name for each Guardian and use it along with or instead of the words "Mighty Dragon". 
 


I find that the Circle charge sets the mood for the Circle and I change it to suit the situation.  If anyone has ideas for a Circle charge, I'd like to hear them.  I have a number of Circle charges that I use but fresh ones always are nice.

Blessed Be.
Cameron Mandrake


... Copyright 1992 - DragonHart Coven - All Rights Reserved


	 ON THE NUMBER 451 
	 (The true nature of the A.`. A.'.) 
Publication in Class B
	 ORDO ARGENTUM ASTRUM 
	 Anthra Andromda 

The number is a very interesting one indeed. Originally suggested by
David Cherubim, in connection with the "true" meaning of the initials
A.`. A.'.. At first glance there doesn't seem to be much there...BUT!

451 = 4 + 5 + 1 = 10 = 1.

A glyph of the cycle. The monad starting its trek through experience in the infinite body of Nuith and returning to this supreme Unity.

451 = ATh HADM. The essence of Man. Also Ath ADMH (a Temurah), The essence of the attained Man.

ADMH also means "Red Earth" in the traditional sense. However, there is a rather 'new' qabalistic operation at work here, that of fusing or synthesis.That of two words joining to make a new one (or an old one) with a new meaning. Here we have 'ADM' and 'MH'. Both words add to 45, which may be a key to the way things are working here. ADM, Man and MH, Yetzirah. In this case we have man identified with Yetzirah to which he aspires. Crowley says of this number, "Thus 45 baffles the accuser, but only by affirmation of progress. It cannot help that progress."

Quite true, it baffles! ADMH is 50, and is "red earth". This would seem to have little to do with the foregoing. However, consider this; in the word ADMH we have the 'H' appended. This would place the number five behind the Man, and would have the effect of giving him motion in a forward direction (indicating progressive motion).

When the number 451 is divided by the number 51 (451/51) the result is
8.02. Perhaps not much here, but! The number 802 is twice that of 401
(essences) and is defined in 'Sepher Sephiroth' as; "401 X 2 = The
Reflection of 401, which is the (Th a), alpha and omega". It also refers to the three grades of A.`. A.'. above the abyss. As to the number 8.02; the number 8 is that of Ch = Chith = 418. And the 2 represents the 'extended' monad proceeding from the infinitely small and un-extended point. Thus it is representative of the 'human' Star, the true essences of Man that aspires to the higher, or in Enochian terms; That Star (monad) that aspires, and is driven, to a higher place in the hierarchy of the Universe. This is accomplished by the motion imparted to it by the 'H' which gives the Star motion so that it may gain in experience.

Now, 401 = 5 = Motion. And, 50 = 5 = Motion, and is also the 14th letter of the Hebrew alphabet; Nun. The mystic number of 'Nun' is 300, which is the number of the 21st letter of the Hebrew alphabet 'Sh' Shin. Shin refers Yetziratically to fire, and is symbolic of the 'Holy Spirit' and therefore is the letter and number of 'Spirit'. Spirit is unmanifested energy, and matter is manifested energy (another possibility for the 2 of 8.02) which is, in a sense, the whole nature of Man. This duality of man is shown in dual nature of his motion. The 401 which is the essences of his motion (the higher) and the 50 which is the manifestation of this motion.

       CROWLEY'S ESSAY on MAN.

"The Mind of the Father riding on the subtle guiders which glitter with the inflexible tracings of relentless fire."  ZOROASTER.

MAN.

"What is man, that thou art mindful of him?"

Man being the subject of these Essays, it is first proper to explain
what will be meant therein by the word.

Man is a microcosm: that is, an image (concentrated around the point
of consciousness) of the macrocosm, or Universe. This Theorem is guaranteed by the hylo-idealistic demonstration that the perceptible Universe is an extension, or phantasm, of the nervous system.

It follows that all phenomena, internal and external, may be
classified for the purpose of discussing their observed relations, in any manner which experience may show to be the most convenient. (Examples: the elaborate classifications of science, chemical, physical, etc., etc. There is no essential truth in any of these aids to thinking: convenience is the sole measure.) Now for the purposes of analysing the spiritual nature of man, of recording and measuring his experiences in this kind, of planning his progress to loftier heights of attainment, several systems have been devised. That of the Abhidhamma is on the surface alike the most practical, the most
scientific, and the most real; but for European students it is certainly far too unwieldly, to say nothing of other lines of criticism.

Therefore, despite the danger of vagueness involved in the use of a
system whose terms are largely symbolic, I have, for many reasons, preferred to present to the world as an international basis for classification, the classico-mathematical system which is vulgarly and erroneously (though conveniently) called the Qabalah.

The Qabalah, that is, the Jewish Tradition concerning the initiated
interpretation of their Scriptures, is mostly either unintelligible or
nonsense. But it contains as it ground-plan the most precious jewel of human thought, that geometrical arrangement of names and numbers which is called the Tree of Life. I call it the most precious, because I have found it the most convenient method hitherto discovered of classifying the phenomena of the Universe, and recording their relations. Whereof the proof is the amazing fertility of thought which has followed my adoption of this scheme.

Since all phenomena soever may be referred to the Tree of Life (which
may be multiplied or subdivided at will for convenience' sake) it is evidently useless to attempt any complete account of it. The correspondences of each unit -- the Ten Sephiroth and the Two-and-Twenty Paths -- are infinite. The art of using it consists principally in referring all our ideas to it, discovering thus the common nature of certain things and the essential differences between others, so that ultimately one obtains a simple view of the incalculably vast complexity of the Universe.


The whole subject must be studied in the Book 777, and the main
attributions committed to memory: then when by constant use the system is at last understood -- as opposed to being merely memorized -- the student will find fresh light break in on him at every turn as he continues to measure every item of new knowledge that he attains by this Standard. For to him the Universe will then begin to appear as a coherent and a necessary Whole.

For the purpose of studying these Little Essays, it will be sufficient
if a bare outline of the Cosmic Theory which they imply be given: but it may be added that, the fuller the comprehension of the Tree of Life which the reader brings to them, the clearer will their thought appear, and the more cogent their conclusions.

(1) Jechidah

This is the quintessential principle of the Soul, that which makes man
at the same time identical with every other spark of Godhead, and different (as regards his point-of-view, and the Universe of which it is the centre) from all others. It is a Point, possessing only position; and that position is only definable by reference to co-ordinate axes, to secondary principles, which only pertain to it per accidents, and must be postulated as our conception grows.

(2) Chiah.

This is the Creative Impulse or Will of Jechidah, the energy which
demands the formulation of the co-ordinate axes aforesaid, so that Jechidah may obtain self-realization, a formal understanding of what is implicit in its nature, of its possible qualities.

(3) Neschamah.

  This is the faculty of understanding the Word of Chiah. It is the
intelligence or intuition of what Jechidah wishes to discover about itself.

These three principles constitute a Trinity; they are one, because
they represent the being, and apparatus which will make the manifestation possible, of a God, in manhood. But they are only, so to speak, the mathematical structure of man's nature. One might compare them with the laws of physics as they are before they are discovered. There are as yet no data by whose examination they may be discerned.

A conscious man, according, cannot possibly know anything of these
three principles, although they constitute his essence. It is the work of Initiation to journey inwards to them. See, in the Oath of a Probationer of A.`. A.'. "I pledge myself to discover the nature and powers of my own Being."

This triune principle being wholly spiritual, all that can be said
about it is really negative. And it is complete in itself. Beyond it stretches what is called The Abyss. This doctrine is extremely difficult to explain; but it corresponds more or less to the gap in thought between the Real, which is ideal, and the Unreal, which is actual. In the Abyss all things exist, indeed, at least in posse, but are without any possible meaning; for they lack the substratum of spiritual Reality. They are appearances without Law. They are thus Insane Delusions.

Now the Abyss being thus the great storehouse of Phenomena, it is the
source of all impressions. And the Triune Principle has intended a machine for investigating the Universe; and this machine is the fourth Principle of Man.

(4) Ruach

This may be translated Mind, Spirit, or Intellect: none of these is
satisfactory, the connotation varying with every writer. The Ruach is a closely-knitted group of Five Moral and Intellectual principles, concentrated on their core, Tiphareth, the Principle of Harmony, the Human Consciousness and Will of which the four other Sephiroth are (so to speak) the feelers. And these five principles culminate in a sixth, Da(acu)ath, Knowledge. But this is not really a principle; it contains in itself the germ of self-contradiction and so of self-destruction. It is a false principle: for. as soon as Knowledge is analysed, it breaks up into the irrational dust of the Abyss.

Man's aspiration to Knowledge is thus simply a false road: it is to
spin ropes of sand.

We cannot here enter into the doctrine of the "Fall of Adam," invented
to explain in parable how it is that the Universe is so unfortunately
constituted. We are concerned only with the observed facts.

All these mental and moral faculties of the Ruach, while not purely
spiritual like the Supernal Triad, are still, as it were, "in the air." To be of use, they need a basis through which to receive impressions, much as a machine requires fuel and fodder before it can manufacture the article which it is designed to produce.

(5) Nephesch.

This is usually translated the "Animal Soul." It is the vehicle of the
Ruach, the instrument by which the Mind is brought into contact with the dust of Matter in the Abyss, that it may feel it, judge it, and react to it. This is itself a principle still spiritual, in a sense; the actual body of man as composed of the dust of Matter, temporarily held together by the Principles which inform it, for their own purposes, and ultimately for the supreme purposes of self-realization of Jechidah.

But Nephesch, devised as it is with no other object that the direct
traffic with Matter, tends to partake of its incoherence. Its faculties of perceiving pain and pleasure lure it into paying undue attention to one set of phenomena, into shunning another. Hence, for the Nephesch to do its work as it should, it requires to be dominated by the severest discipline. Nor is the Ruach itself to be trusted in this matter. It has its own tendencies to weakness and injustice. It tries every trick -- and it is diabolically clever -- to arrange its business with Matter in the sense most convenient to its inertia, without the smallest consideration of its duty to the Supernal Triad,
cut off as that is from its comprehension; indeed, unsuspecting as it normally is of its existence.


What then determines Tiphareth, the Human Will, to aspire to
comprehend Neschamah, to submit itself to the divine Will of Chiah?
Nothing but the realization, born sooner or later of agonizing experience, that its whole relation through Ruach and Nephesch with Matter, i.e.,with the Universe, is, and must be, only painful. The senselessness of the whole procedure sickens it. It begins to seek for some menstruum in which the Universe may become intelligible, useful and enjoyable. In Qabalistic language, it aspires to Neschamah.

This is what we mean in saying that the Trance of Sorrow is the motive
of the Great Work.

This "Trance of Sorrow" (which must be well-distinguished from any
petty personal despair, and "conviction of sin," or other black magical imitations) being cosmic in scope, comprehending all phenomena actual or potential, is then already an Opening of the Sphere of Neschamah. The awareness of one's misfortune is itself an indication of the remedy. It sets the seeker on the right road, and as he develops his Neschamah he soon attains other Experiences of this high order. Her learns the meaning of his own true Will, to pronounce his own Word, to identify himself with Chiah.

Finally, realizing Chiah as the dynamic aspect of Jechidah, he becomes
that pure Being, at once universal and individual, equally nothing, One, and All.

It is of the essence of the Ideas of the Supernal Triad that the Laws
of Reason which apply to intellectual functions are no longer operative. Hence it is impossible to convey the nature of these Experiences in rational language. Further, their scope is infinite in every direction, so that it would be futile to attempt to enumerate or to describe them in detail. All that one can do is to note the common types in very general language, and to indicate what experience has shown to be the most useful main lines of research.

The Quest of the Holy Grail, the Search for the Stone of the
Philosophers -- by whatever name we choose to call the Great Work -- is therefore endless. Success only opens up new avenues of brilliant possibility.  Yea, verily, and Amen! the task is tireless and its joys without bounds; for the whole Universe, and all that in it is, what is it but the infinite playground of the Crowned and Conquering Child, of the insatiable, the innocent, the ever-rejoicing Heir of Space and Eternity, whose name is MAN?

In Enochian Physics Man is known as 'the monad', we shall discuss the
nature of the monad or 'Star' from the Enochian view.


MONAD MODEL.

        In conjunction with the Cosmic Planes and Elements Model, Enochian Physics proposes the Enochian Monad Model. These two models are not meant to be independent, rather they are inclusive and are only separated for convience.


        A monad is defined as an indivisible unit (Hadit), but, is used in the sense that a monad is the infinitely small conscious point of every entity.  The only difference between monads is experience. Giordano Bruno taught that the monad was the ultimate spiritual particle and that all entities had a monad at their center, the core of their being. Every monad is monastic above the first Aethyr (LIL), and is dualistic below. This duality takes many forms as the monad manifests itself downward. Basically, it consists of a subjective
self in the center of an objective world. Figure 2 shows a pictorial
representation of this model.


                       000000000
                      0         0        INDIVISIBLE MONAD
                      0 monadic 0
                      0 essence 0
                       000000000
                           |
                +-----------------------+
                |   ring-pass-not        |
                +-----------------------+
                           |                LIL - first Aethyr
                       000000000
                      0          0        DUALIST         Watchtowers
                      0    I     0        MONAD (Life-atom)       |
                      0          0                                |
                       000000000 <-- NOT-I (world)               TIME
                                                                 SPACE
                                                                 FORM

                                FIG. 2


ENOCHIAN AXIOMS.

        1. Man, and every entity (thing) in existence, is in his (its)
           essence a monad. This monadic essence expresses itself as a
           subjective 'I' and an objective 'NOT-I'.

        2. A monad's geometric equivalent is the sphere. The center is
           the 'I'. The surface of the sphere is the 'NOT-I'.

        3. The 'I' is conscious individuality.

        4. The 'NOT-I' is the world in which the 'I' finds itself at
           any given point in time and space.

        5. Every geometric point in space is an 'I-NOT-I' monad in            some stage of self-expression.

        6. Any 'I' can communicate with any other 'I' only in so far            as their 'NOT-I's' intersect.

        7. A world is defined as a set of intersections of a host of
           'NOT-I's' at any given point in time and space.

        8. Subsets of 'I's' are mutually exclusive.

        9. Subsets of 'NOT-I's' may be either exclusive or inclusive.


        10. The monadic essence of each monad allows multitudinous
            expression, but no 'I' can ever separate itself from or
            exist independently of its 'NOT-I'.


THEOREMS OF ENOCHIAN PHYSICS.

        1.  Every person is an 'I-NOT-I' monad.

        2.  Every point in space is a consciousness center.

        3.  Energy flows from one cosmic plane or sub-plane to an
            adjacent cosmic plane or sub-plane through Laya centers,
            dimensionless points of space which serve as channels for
            the flow of energies and forces.

        4.  Spirit is unmanifested energy. Matter is manifested             energy.

        5.  Every manifestation within space and time is dualistic.

        6.  Space, time, and consciousness come into existance
            simultaneously.

        7.  Every energy field and every force in our universe is
            directed by the True Will.




THE FORCES OF MAGICK.

        There are six Magickal forces that are manifested in existance. These six forces, by necessity, manifest in dual triads, the upper, and the lower.


THE UPPER TRIAD;

        1. Divine Force. This is said to be the "Supreme Force" relative to our universe. This so-called 'Supreme Force' is known as 'The TRUE WILL'. It is the 'Divine' driving force of Hadit.

        2. Creative Force. The Kundalini of Eastern thought, manifesting, below the Abyss, as electromagnetic energy.

        3. Thought Force. This is the occult force that often takes the form of projection, and continually projects fundamental subjective ideas of the 'I' outward into the 'NOT-I'.



THE LOWER TRIAD;

        1. Mind Force. This force should properly be called 'Intellectual', and would be attributed to Mercury. This is the reasoning and logical powers of the intelligent entity. This force also includes all of the senses.

        2. Will Force. This is the lower manifestation of the 'Divine Force'.  This force is what drives us in a physical sense, it is our outer needs and desires. It is what most 'men' perceive as their 'will', however it is frequently the opposite side of the 'Will Duality'.

        3. Word Force. Words and Letters, speech and physical action make up this aspect of the magickal forces. It is the power of sound, which has long been known in the west. God is said to create by uttering His Word. Consider this; some politicians are virtual masters of this magickal force.


        As can be seen there is little real difference between the Enochian view of man and that of the Thelemic Magician, with the main differences being that of nomenclature. It can also be seen that the six 'magical forces' generally correspond to the five divisions of man as set forth by Crowley, with the exception of the sixth 'force'. This extra point is comprised of the actions performed by the first five. If we think of man as a hexagram, instead of a pentagram, we have the four elements, spirit, and motion.

        The elements and spirit make up the essential man, but he is still static. With the addition of the sixth, he becomes dynamic, capable of experience. It is then this 'man' that has the 'essences of man', for until he becomes dynamic by virtue of his motion, and gains in experience, he is incapable of attainment.

        As was stated above, Man's aspiration is to a higher place in the hierarchy of the universe. Here then are the Laws of Hierarchies, they will show, though perhaps not directly, how this ascension (attainment) is made possible.

HIERARCHIES

        Law of Hierarchies. From the highest realms of spirit to the lowest levels of matter, everything in between is composed of a host of gods, monads or life atoms arranged in a myriad of hierarchies.

        The following rules apply:

        1. All aggregates are composed of hierarchies. All things, save Hadit, are aggregates. We see in our world complete structures, which are composed of molecules, atoms, and sub-atomic particles in one direction. And planets, solar systems, and galaxies in another. Thus science has enabled us to see, on a mundane level, that our physical universe is composed of some basic hierarchies. Though from rules 3 and 4 we see that these hierarchies continue unto infinity.


        2. For every hierarchy there is a governing ruler or hierarch. On our personal level we have that which is referred to as our Holy Guardian Angel.  Aswe descend to the atomic level, we have the >nucleus< of the atom. Each component of that atom has, in turn, its own hierarch. In our worldly governments we see examples of these hierarchs; mayors, governors, presidents, etc. And we can begin to see our place in the physical manifestation of these hierarchies. We are also members of hierarchies on less physical, or spiritual levels, though little is known of these.

        3. Hierarchies descend infinitely into matter. Again, from our 'middle world, we see the manifestation of yet smaller structures or hierarchies, which descend to the smallest particles which science is able to see or theorize.

        4. Hierarchies ascend infinitely into spirit. On these levels little is known, science has or can not enter into the realm of spirit. We do know, however, that our own personal hierarch is our H.G.A., and that logically we are but a component part of some yet higher structure or hierarchy.

        5. The universe has a hierarchical structure, interlinking groups of entities living and working together. If we look sky-ward we can begin to see something of this structure on a physical level. Out stellar universe is made up of planets, solar systems, stellar clusters, galaxies, and on and on. While earth is not yet working with other groups of entities on a stellar level (as
far as we are allowed to know), it is clear that we must share the same stellar environment with others. We can, however, observe this 'working together' here on planet earth. We can see the governments of cities, counties, states, and countries working toward what is perceived as the common good (at least in most cases).

        6. Hierarchies are born, evolve, and die. The best example of this, I think, is ourselves. We are born into this world, grow and experience (evolve) over some period of time then die, this is all a part of what we call 'life'.  Other examples of this rule may be seen in various extinct forms of animal life, which came into existance, evolved over time, then died out. We can also see examples on the stellar level, stars which are born from collections of gases, grow and evolve into fiery furnaces, then die out.

        7. Worlds are created by hierarchies of cosmic builders and architects acting together.

        8. Every world contains hierarchies of recorders who constitute the forces of karmic history.

        9. The cosmic elements and planes are composed of countless hosts of evolving hierarchies.

        These last two rules are for the most part redundant (see 3 and 4 above); they serve to stress the fact that hierarchies do, in fact, extend infinitely in all directions.

        10. Every hierarchy is composed of a host of smaller hierarchies.  

        11. Every hierarchy is a component part of a larger hierarchy.


        Thus we have the Enochian view on the nature, place, and path of Man.  To better understand this mystery of the true meaning of A.`. A.'. and this nature of man we may now look at some of the Temurahs of the number 451.

        These are; 451, 415, 541, 514, 145, and 154. We shall start with the least of these.

        The number 145; In Sepher Sephiroth it is defined as the numerical value of the 13 paths of the Beard of Microprosopus.

        The number 154; Again from Sepher Sephiroth; it is 'Elohim of Loves', and we are referred to the number 149. The reference in 149 is to 'The living GODS'.

        In these two numbers we have references to Man and this 'Starry' nature. Though in the number 149 it is perhaps more direct. 'The living GODS', indeed, the most tangible link between man and GOD is this 'Starry' essence. Both Man and ANY GOD that one cares to think of are at the core one and the same, that is to say, that we are all made of the same stuff, we are all MONADS at some level of evolution. But, on we go.

        The number 415; Still again from Sepher Sephiroth. The number is that of the Voice of the Chief Seer and also 'The Holy One'.

        Still again subtle references to this 'Star' nature which we have already examined.

        The number 514 and 541. Here are references that are a bit more obscure. 514 gives reference to 'KABBALA DENUDATA', a reference that unfortunately I will have to pass on due to a mis-fortune beyond my control.  The number 541 refers to 'Israel', which at first may seem strange, but, historically Israel is/are 'Gods' chosen people. We may take this to mean 'Free Man' in the Thelemic sense. The number is thus indicating Man, or rather those Men that have risen above the slavery of the old aeon and have begun to ascend/aspire to Yetzirah. Those Men who have realized some small part of their true essence.

        So then! Just what he hell is the true meaning of the initials
A.`. A.'. and the number 451? It is no more and surely no less than the MONAD! Though others may use different words and different systems to explain this, their meaning will of necessity be the same.



	 CHAOS vs THELEMA ? 
	Alistair Livingstone

Inspired, no doubt foolishly, by a new moon and the
Cramps`"Psychedelic Jungle", I have decided to enter the
Thelema vs Chaos debate. This is of course an impossible task, which
is no doubt why it appeals to me.

Firstly, what is it that distinguishes Thelma from Chaos? In
Starfire, Mick Staley attempts to distinguish Thelema from
Crowleyanity. Thelema he suggested pre-existed Crowley`s formulation
of it. This immediately causes problems, since for the majority of
magicians, Crowley = Thelema. But if it can be accepted that there
is a something which exists independently of Crowley`s writings,
then it must be this something (Thelema) which is to be contrasted
with Chaos Magick. The core of this something, I suggest, is the
Will. Is this idea of the Will in any way opposed to Chaos?

What is Chaos then?
For the purposes of this argument I will interpret Chaos as follows:
that the familiar world of everyday experience has its roots in
Chaos. So that any attempt to understand the world via reason
reaches a boundary, on the other side of which lies Chaos, a state
of existence/non-existence which cannot be understood by the
rational ego. However, through the techniques of ritual, that state
can be manifest in the everyday world, suspending the accepted
"laws" of common sense and allowing magick to occur. Furthermore,
perhaps as a result of the practice Chaos magick, the idea of Chaos
is slowly entering the popular imagination via science. This refutes
classical science, which is based on the belief that if the
structure of the physical world could be sufficiently precisely
modelled in a mathematical form, it would be possible to predict the
future state of various systems (wheather, for example) which make
up the physical world.

However, it is now grudgingly admitted that this would require a
precision of measurement which it is impossible to achieve.
Engineers have long since had to accept this uncertainty - that all
measurement is limited by the accuracy of the measuring device.
Absolute precision is an impossible goal. There is always a degree
of uncertainty, an instability, and by focusing the Will upon this
either/or region, the magician can exert an influence upon the world
at this level, which when it occurs, can produce the Willed outcome.

To the extent that Chaos is a form of magick, ie. it seeks to exert
an influence upon the world of erveryday consciousness, it must
involve the Will. Otherwise it would be closer to a form of
mysticism, that is the attempt to "go with the flow" of the
experienced world without seeking to influence the direction of that
flow. In this form, Chaos is closer to a "higher form of order",
that is that the apparent random or chance events of one`s
experience of existence are in fact the result of some greater
existence than that of the individual. And that by disengaging the
desires of the ego-self, one can experience this greater existence,
interpreting the obstacles and blows of everyday existence as a
stimulus to the development of a "Stoic" consciousness, which will
enable the self to eventually swimm freely as a fish in the river of
the Tao, or Chaos.


The idea which this is based on tends to be that of the hermit, the
forest sage of Hinduism, the solitary adept of High Magick. No doubt
if it was possible in this present age, one could experience such an
existence if one could remove the self from the rest of human
existence. But such a model is no longer valid, since the growth of
human consciousness is such that there is no virgin wilderness left
in which to undertake such a quest. We are forced to contend with
the results of the human desire for knowledge, power, control and
security.

This is perhaps the crucial difference between Chaos magick and
Thelema. Thelema, as developed by Crowley into a form suitable for
the 20th century, contains a whole heritage of experience and
practice which reaches back through the Golden Dawn through
hermeticism to Egypt and Sumeria, which in turn drew on the beliefs
of our nameless ancestors who struggled to create models of the
world, cosmologies and creation myths within which to make sense of
their being in the world.

Crowley`s task, as had been of Mathers and Eliphas Levi before him,
was to synthesize this vast body of conscious/unconscious knowledge
and represent it in a way understandable by at least a few of his
contemporaries. Partly it is a question of language. Unfortunately
the language of magick was limited by the dominance of
Judeao-Christianity on the one hand and Reason on the other. Our
everyday language derives from our perception of a world made up of
distinguishable objects, and on the faculty of sight primarily. But
as soon as we move into the more subjective sphere of magick,
problems arise. To what extent do we share the same magickal reality
and use words such as "the Will" in the same way? The problem is not
confined to magick. For a time I worked in quality control at London
Rubber. Periodically I had to compare my work with others to make
sure we were all applying the same so that I was not rejecting
condoms that another person was passing. In science the theory is
that one person`s work is critically examined by their peer group.
The difficulty is that as soon as creativity enters the picture, it
will tend to disrupt this process. The test of any form of magick
should be "does it work?". But how can that be judged, since the
results of a ritual may not become apparent for some time. In the
early eighties, much work was done to halt the expansion of nuclear
weaponry. But it is only now, as profound changes occur in Eastern
Europe, that this can be judged a success. And the changes may yet
be lost by a failure of imagination and the difficulty of
challenging the parasitic military-industrial complexes of both East
and West.

Thelema may be saddled with the archaic terminology inherited via
Crowley from the Golden Dawn, but at its heart lies a crucial
bullshit detector. I have found that the question "what is your
Will?" directed at any group or individual who claims to be desiring
change is a very effective challenge. What is unsettling, however,
is the discovery that in most cases it evokes only silence, or at
best a string of evasions.


This I feel is the most damaging criticism of Thelema, that it has
failed to cross over from magick into the diverse pool of
"alternative" beliefs which seek to reshape society. This is hardly
a question of mere academic interest, as Green issues emerge and
look set to dominate the next decade, the "spiritual", that is
neo-pagan, belief structures which infest Green consciousness are
also going to exert a growing influence. We may yet discover that
the future, as the Dead Kennedy predicted, will be "California ber
Alles".

Can Chaos magick then succeed where Thelema has not (yet)? I doubt
it, since the reaction to both by the average alternative type (let
alone Joe Normal) is that it is "too dark". The very word "Chaos"
tends to get tagged with "anarchy" and evoke nightmare visions of
mad-axemen running wild in the street. Of course, for some this may
be its very appeal, anything so bad must be good...

No, somehow we have to achieve the Sysphean task of applying the
notion of Will like Occam`s razor to the fast mulitiplying dualistic
entities of New Age (un)awareness. In practical terms I understand
this to mean directing our Wills at and with the growing Green
movement, so that rather than disappearing into a fog of "good
intentions", it becomes a real and willed critique of consumer
culture. Just as Marxism failed to achieve its desires, since the
working class had already been "mobilizised" by the capitalists, so
magick fails since the energies of the mass unconscious have already
been tapped by advertising, via the mass media.

The energy tending towards change of consciousness (evolution) has
been subverted by consumer culture into the desire to possess an
unending stream of glass beads and cheap cottons, or in our case,
microwave ovens and mink belly-button brushes. The whole thrust of
advertising is to bypass our logic circuits and touch directly our
desire for status and security. We don`t just buy the product, we
buy the dream, maya the illusion of success. It is, however much we
may protest, a form of magick. I may be an impoverished squatter in
a third world shanty town, but if I can buy a bottle of Coke, I
believe I possess the whole dream of the richest American
millionaire. I may be a Trabant owning East German, but by crossing
the (former) abyss of the Wall I become a potential Porsche
possessor.

But if you look at those already possess such dreams, what do you
find? That it is, as in California, these same people who turn to
the most ridiculous New Age bullshit in order to satisfy their
craving for something more, for something to fill up the endless
aching void they feel scratching and gnawing like some Charles
Manson nightmare outside the walls of their Beverly Hills mansions.

But of course, the last thing they want to hear is "the truth".
Better to create a multi-billion dollar New Age industry than accept
that within the richest mansions lies the reality of Chaos, of that
Void which spins around itself the veils of maya, the dance of
illusion, in which one is equally a starving beggar and a voluptuous
moviestar. "What is your Will?".


Of course I am somewhat prejudiced for all I used to sing along with
Bowie on Ziggy Stardust (I could make it all worthwhile as a rock n
roll star) I chose magick as a path. Through experiences both
beautiful and terrifying I have come to understand the human
condition as but one aspect of a continuum of consciousness. For me,
the whole universe is a living entity which I interact with in the
fleeting streams of energies which inspire my awareness. Both
rationally and poetically I perceive my brain, my body as part of
the very substance of the universe and not distinguishable from it
(ie NUIT). For me, the human condition is part tragedy, part farce.
We are semi-intelligent apes who have been driven by fleeting
glimpses of what might be, to create this world, our reality. But in
our ignorance, we mistake the glimpse for the whole, the ego for the
self. We strive for "order" and create a chaos, and then recognize
in chaos a "higher form of order".

"Knowledge is power, power is control, control is security". Oh
yeah? But knowledge is also pleasure, a pleasure more intense than
any created by security. Security is sterility, sterility is death.
We pay lip service to evolution, but cannot accept that evolution
implies change, and change denise security. What do we will?

If our will is security, stability, then that we shall have, as so
many fossils. To embrace Chaos (Thelema) is to renounce such false
gods and accept that our actions as magicians will change not only
ourselves, but our world. Insofar as both Chaos and Thelema are
valid paths, thus far will they change us. To cling to an
identity, however pleasing or fulfilling, is a denial of magick.
Magick is about change, the only constant factor in the unfolding of
the implicate order/chaos of the universe.

Along with Thelema and Chaos, I also practise the magick of Maat. To
the Egyptians Maat was the "right order of the universe". The
contrast is between the familiar Hindu concept of "karma", which
deals with our human existence and the less familiar concept of
"rta" which deals with our aspects as forms of (universal)
consciousness.

Magick diverged from science some 300 years ago. Science sought to
discover "the hand of god" in the natural world; magick sought to
become the equal of the gods. Now we witness the overlapping of
these paths. We are no longer the creations of some distant god, but
the natural products of the universe. We have "evolved" out of a
handful of organic chemicals. Now we have the ability, through the
replication of DNA to evolve ourselves. We have, literally, the
powers of a god. What we lack, and what magick must seek to provide,
is the intelligence to use (or refuse) such power. The way to
achieve this is to ask the question: "what is our will?" Are our
genes our motivating force, or is there something else which I call
"consciousness"? This consciousness I hold to be implicit in the
structure of the universe, and has been revealed as such by quantum
physics, however difficult such a realisation may be for us. It may
be unprovable/undeniable, and therefore unscientific, but I suggest
that our so-called consciousness is a quantum phenomena.


This is what Crowley experienced as the interplay of Nuit and Hadit
in the Book of the Law. It is also the root of Chaos. So that
Thelema and Chaos are but different aspects of a single (multiple)
experience, expressed in languages appropriate to their different
times and ambiences.

Alone I cannot fully express the complexity of these possibilities,
and yet we must each try to do so. Only by placing them at the heart
of our experience of being in the world, can we hope to create a
society which will survive rather than perish under its unconscious
contradictions. As yet we are but "naked apes", but we are apes with
sufficiently complex brains to at least glimpse the possibility of
being more than we are and become "homo veritas", that is truly
human at last.

As we are, we cannot fully know this to be true, only with our
imagination can we glimpse the potential implied. It is my Will to
bring this about, this is why I write these words, that they have
touch and stimulate whoever may read them. So mote it be.

On rereading the above, I feel the need to expand the argument
somewhat. Having bashed my way through an anthropological essay on
nationality and the state, it struck me that recent events in
Eastern Eurpe have many consequences. The whole point of the "iron
curtain", was to allow East to develop its alternative economic
system, as spelt out by Marx. What is happening now is the
incorporation of that economic system into a global economy, which
implies the failure of Marxism. This failure leaves a power vacuum.
The majority of critiques of the Western power structure have come
from Marxism. But if it is now seen to have failed, the possibility
exists for a more powerful critique to arise.

Where will we find this critique - in magick. Of course this
requires magicians to adopt a more rigorous intellectual approach to
their beliefs, but surely that is what Chaos/Thelema argument is
about, with each side arguing that the other is deceiving itself as
regards the "true" form of magick. What I am suggesting is that
magicians start to take magic seriously as "energy directed (willed)
towards change". Rather than as an escapist belief system parasitic
upon the economic success of capitalism. To practise magick we must
surely believe that we inhabit a magical, rather than a strictly
economic universe. How much more effective would our magick be then
if we could replace the belief system of economic society with that
of a society rooted in a magickal conception of reality.

Such is the apple with which I tempt you - do you dare taste the
forbidden fruit ?

Alistair Livingston

----
I do know him personally and am glad to meet him again in summer.
A. Livingstone is a pseudonym of Ramsey Dukes (which is a pseudonym
too :-)). He is member of the OTO and made a lot of Chaos working &
theory. He wrote some very genuine books about magic (Liber SGDSMEE,
Thunderqueak), is now concerned with KI (Words Made Flesh).
You can contact him via:
T.M.T.S., Wharf Mill, Winchester, Hants, SO23 9NJ, England
With fractalic greetings and laughter  * Fra.: Apfelmann *

	 Notes on the role of the historical Egregore in modern Magic 
	by Fra.: U.D. 
 
It is quite easy to poke fun at the historical claims of most 
magical and mystical orders, especially when they purport to have derived from "very ancient", possible even "Atlantean" or, to top it all, "preAtlantean" brotherhoods for whose existence even the most sypathetic historical scholar worth his name would be very hard pressed to find any significant proof. Actually, it is rather a cheap joke to cite, for example, AMORC`s claims that even good old Socrates or Ramses II (of all people!) were "Rosicrucians". However, the trouble only starts when adepts mistake these contentions for _literal_ truths. "Literal", of course, derives from literacy and the letters of the alphabet. And, as Marshall MacLuhan has justly in his "Understanding Media" and perhaps even more so in "The Gutenberg Galaxy", western civilisation has a very strong tendency towards _linear_ thinking, very probably due to - at least in part - the linear or non-pictographic nature of our alphabet. The very structure of this alphabet informs us at quite a tender age to think in terms of linear logics such as cause and effect, or, more intersetingly in our context, PAST-PRESENT-FUTURE.  This is not at all a "natural necessity" as most people are wont to think, for the ideographic or pictographic "alphabets" as used for example in ancient Egypt or even modern China and Japan tend to bias the correspondingly acculturalised mind towards what MacLuhan terms 
"iconic thinking" - a perception of holistic factors rather than the systematisation into seperate (preferably indivisible) single units. Western thought has formulated this problem as the dichtonomy of the _analytic_ and the _synthetic_ approach. But it is perhaps no coincidence that our contemporary culture tends to associate "synthetic" with "artificial" , vide modern chemistry. 
 
Now magical and mystical thinking is quite different; in fact it is not half as interested in causality as is linear thought. Rather, it strives to give us an overalll, holistic view of processes within our perceived space-time continuum; an overall view which includes the psychology of the observer to a far stronger degree than even modern physics seems to have achieved in spite of Heisenberg`s uncertainity principle and Einstein`s earlier theory of relativity.  In other words, mythological thinking is not so much about literal ("alphabetic"?) truth but rather about the "feel" of things. For example, a shaman may claim that the current rain is due to the rain goddess weeping because of some sad event. He might predict that her 
phase of mourning will be over in two days` time and that the deluge will then end. A Western meteorologist might possibly come to similar prognoses, but he will of course indignantly deny using any of "this mystic stuff" in the process. His rain godess takes the form of barometric pressure, wind velocity and direction, air humidity and the like - but who is to say which view is the "truer" one, as long as abstract and mystic predictions prove to be accurate? From an unbiased standpoint, the modern demons "barometric 
pressure", "wind velocity" and factors of a similar like are just as abstract and mythic as the shaman`s hypothetical rain goddess - especially so for us laymen who religiously follow the daily indoctrination via the TV weather forecasts and satellite photograph divination: all we can do is _believe_ in what the expert tells us is the truth. The non-shaman in a shamanic society shares a very similar fate when he has to believe simply that the rain goddess wants to be comforted say, by a substantial donation of meat or tobacco in the course of a fully fledged tribal ritual. 

 
There _is_ an important difference however. If we accept the model (strongly propagated by A.O. Spare, who was, of course, in his very special manner, quite an orthodox Freudian) of magic primarily taking place within the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if we furthermore agree that said unconscious is not only the source of personal magical energy (mana, or, as I prefer to term it, _magis_) but tends to think and act in symbols and images, we might come to the conclusion that our shaman`s explanation may perhaps not be scientiffical more satisfying in Western terms, but it is surely more in accord with the way our unconscious tends to perceive reality. In that sense it is not only more "natural" but, one suspects, even downright _healthier_ for psychic hygiene. It is, so to speak, more "ecological and holistic" in terms of psychic structure.  

As an aside I might mention that it is the better explanation for practical magical reasons as well. For at least rain goddesses can be cajoled into happiness by magical technique, ritual trance and the like until they stop weeping, a task a meteorologist will hardly be able to imitate. (Actually I have preferred the magic of rain prevention to the more classical example of rain making because it is far more relevant to our own geography and experience). 
 
In recent years Rupert Sheldrake`s theory of morphogentic fields has raised quite a hue and cry, not only within the confines of the scientific community but strangely enough among occultists too. I find this latter reaction quite astonishing, because a lot of what Mr. Sheldrake basically claims is nothing more than the old, not to say ancient, tenet of philosophical idealism: namely that there is what in both German and English is called "Zeitgeist", a form of unique time-cum-thought quality, leading to surprisingly similar albeit completely independent models of thought, technical inventions, political truths and so on. One would rather expect the people to be profoundly intrigued to be among materialist/positivist 
biologists or physicist rather that occultists who have traded in the Zeitgeist principle ever since occult thought proper as we understand it arose in the Renaissance. From a pragmatic point of view Mr. Sheldrake is behaving very much like our meteorologist, replacing mythic explanations with crypto-mythic "scientific" factors. Unfortunately, most scientific 
scholars tend to fear a devaluation of scientific termini tecnici; once they are mentioned in the wrong "context" (almost invariably meaning: by "wrong" people) they are readily labelled as "non-" or "pseudo-" scientific - which is, after all, precisely what happened to poor Mr. Sheldrake amongst his peers in spite of all his academic qualifications. This example goes to show how very much estranged occultists can be from their oown sources even when working with them daily. 
 
Reality too is always the reality of its description: we are marking our pasts, presents and futures as we go along - and we are doing it all the time, whether we are conscious of the fact or not, whether we like it or not, we are constantly reinventing our personal and collective space-time continuum. 

 
Space seems rather solid and unbudging; even magic can do very little it seems to overcome its buttresses of solidity and apparent inertia, occasional exceptions included. (May it be noted that I include matter in this space paradigm, because solid matter is usually defined by the very same factors as is space - namely width, length and height.)  Time, on the other hand, is much more volatile and abstract, so much so in fact that it is widely considered to be basically an illusion, even among non-occultist laymen. And indeed in his famous novel "1984" George Orwell has beautifully, albeit perhaps unwillingly, illustrated that history is very little more than purely the _description of history_. (Which is why it has to be rewritten so often. It seems that mankind is not very happy with an "objective past" and prefers to dabble in "correcting" it over and again. This is quite an important point I shall refer to again later on.)  History is, after all, the defining of our past own roots and our _present_ position within our linear space-time continuum in relation to past and future. Very often, unfortunately, the description and interpretation of history seem little more pathetic endeavour to obtain at least a minimum of objectivity in a basically chaotic universe. The expression "ordo ab chao" is more or less a summary of Western thought and Weltanschauung, of the issues straining and stressing the Western mind since ancient Greece. Chaos
is considered "evil", order on the other hand is "good" - then the political philosophy, if you care to dignify it by this terms, of "law and order", appeals to people`s deeply rooted fears of loss of stability and calculability. ("Anarchy" is another widely misunderstood case in point.) The ontological fact that everything is transitory has never been particular well-received in Western philosophy and theology.

Now before you get the impression that I am only trying to impose a typical exercise in heavyhanded Teutonic style philosophical rambling upon your overbusy reading mind, let me hasten to point out that if past, present and future are, at least in principle, totally subjective, we as magicians are locally perfectly free to do what we like with them. For the magician is a) the supreme creator of his own universe and b) the master of Illusion (ref. the Tarot card "The Magician/Juggler"). This freedom of historical choice, however, is seldom realised let alone actively applied by the average magician.  Maybe one of the reasons for this has to do with the somewhat
pathetic fact that most of us tend to live our lives in a more or less manner, being mild eccentrics at best, distinctly avoiding becoming too much over the top. There are a number of possible explanations for this, ranging from "every magician is just another guy/gal like me" to "prevention of insanity". As we deal all the time with insanity - i.e. extremely unorthodox states of consciousness by bourgeois standarts, we magicians prefer some stability in our everyday lives and makeups, but this is not really our topic.

Rather than delve into social normality of the average magician I should like to investigate the many bogus claims to antiquity as put forward by a multiple of magical and mystical orders from this point of view. Such orders range from Freemasonry, Rosicrucianism and Theosophy to such venerable institutions as the O.T.O., the Golden Dawn and many others. Their historical claims are usually quite stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu, Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight Templar,the Cathars, the Illuminati, the Holy Grail myth, prehistoric witchcraft, matriarchy, shamanism etc.


Now it is quite common for shamans, to cite one example, to claim that in the good old days (usually, of course, dating back to a non-calibrated, non-defined time immemorial) things used to be much, much better. One of the more profane reasons for this contention may be the fact that most of these shamans have already achieved quite a venerable age in their trade; and don`t we all know the typical attitude of old crones towards modernity ? It may not sound particular spiritual or holy but maybe all we are seeing here is the primitive`s parallel to the "Now when I was in Poona with Royal
Indian Army, young lad..." reported occasionally to be heard in some of today`s pubs.

But there is more to it, I think. By calling up "bogus" ancestors from Moses via Solomon to Dr. Faustus and St. Germain, the magician not only reinvents his own history, he also is summoning up the egregore of these "entities" (along with all their powers and inhibitions of course) - or, to put into Mr. Sheldrake`s terminology, their morphic fields. By violating all the painstakeing endeavours of the meticulous historian, by simply ignoring a number of tedious and possibly contradictory facts and questions (such as whether Moses and Solomon have ever _really_ been sorcerers of some standing in their own time) the magician becomes God in the fullest sense of the expression: not only does he choose his relatives in spirit quite arbitrarily, he even claims the right to do what not even the judaeo-christian god of the old testament is ever described as doing, namely changing "objective past" at will.

This type of creative historicism appeals, so it seems, very strongly to the unconscious mind, supplying it with a great deal of ideological back-up information, thus reducing its conscious-mind-imposed limits of "objectivity" to at least some modicum of superficial probability. It is only when the occultist mixes up the different planes of reference, when he purports to speak of "objective linear truth", instead of mythic or symbological, decidedly non-linear truth, that serious problems arise.This should be avoided at all costs in order not to strain our psychic set-up by contradictory evidence, which can easily result in an unwilled-for neutralisation of all magic powers.

But this, of course, is the same problem as with occult scientism.  "Rays" are quite a convincing hypothesis to base telepathic experiments on, as long as you don`t try to overdefine said rays by epitheta such as "electromagnetic" or the like. For if you do, you become the victim of scientists`zealous inquisition boards. Or, as Oscar Wilde might have put it, it is not truth which liberates man`s mind but lying. (Which, again, is one of the reasons why Aleister Crowley entitled his magnum opus "The Book of Lies" in the first place...)


Let us then resort to _creative historicism_ whenever we find it useful. Let us not have "historical objectivity" dictated to us by the powers that be. Let us accept our fuzziness of expression which is, after all, little more than a honest acknowledgement of the fact that symbols and images are always more than just a little ambiguous, as our dreams well prove every night. As in divination, it does not pay to become overprecise in magic: the more you try to define a spell, the higher probability of failure. It is quite easy to charge a working talisman quite generally "for wealth"; it is quite another to charge it to "obtain the sum of $347.67 on March 13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect success. While the latter may strangely enough succeed occasionally, this is usually only the freak exception of the rule. However, by systematically rewriting our past in fuzzy terms, possibly eventing past lives and biographies for ourselves consciously or arbitrarily, we are fulfilling the final demand of Granddaddy Lucifer`s "non serviam". Let nobody impose his or her time and history parameters on you!

And for practical exercise, allow your clock occasionally to be well in advance of your contemporaries`; let it sometimes lay behind for a few hours _and_ minutes (do not just change the hour hand as this would make it easy to recalculate into demiurge`s "real" space-time continuum, making you yet again its slave!) Do this to learn about your former ill-advised humility towards the current time paradigm - and about the illusory character of time and its measurement in general. Rewrite your personal and family history daily, invent your own kin and ancestors. "Problems with Mom and Dad? Pick a new couple!" Experiment with retroactive spells, try to heal your friend`s flu before he even contracted it. But do this in a playful spirit lest your censor should whack you for your constant violations of the rules of this game by again confusing the frames of reference. Jump from one parallel universe to the next one, never permit yourself to stand still and become enmeshed by Maya`s veil (you are supposed to be the _Master_ of illusion, remember?). And don`t panic: for nothing is true, everything is permitted.

	 The Nemesis Conjuration 
 
In this ritual the Greek Goddess Nemesis, a deity of fate and 
vengeance, is seen in the role of being the complementary opposite of ones ego referring to the inner self as the centre of both personalitties. Habits and actions taken against ones real desires create the opposite to the same degree and thereby form an anti-personality of ones ego, which in this case is identified with the principle of Nemesis. 
 
Disturbances on the plane of reality due to actions against ones subconscious desires can be eliminated by ritual union with this personal demon-sister/brother and enable one to reach ones inner self, which is defined as the mean value of both the personalities. 
 
The effect of this ritual, if performed correctly, would by 
definition be fatal. Therefore the operation is strictly limited to the part of the psyche which the magician wishes to explore. 
A sigil representing this portion of the psyche is forcibly 
activated during the ritual in order that the magician may 
seek answers to his problems within the chosen area in the 
personality. No specific wishes or desires can be used for this 
purpose, only general ones. This is a necessary restriction to 
avoid being overwhelmed by any unpleasant effects. The magician 
should be aware of this when constructing the sigil. 
 
Nemesis Conjuration: 
1.Banishing. 
2.The ritual is performed sitting on the ground in the posture 
  of the Rune PERDRO. The head may rest on the lower part of the 
  arms, and the face should be covered by the cowl of the robe. 
3.Statementof intent: IT IS MY WILL TO TAKE A STEP TOWARDS THE 
  CENTRE OF MY SELF BY UNION WITH MY OPPOSITE THROUGH THIS SIGIL! 
4.The incantation is given while visualising a winged figure of 
  opposite sex who approaches the magician. The figure wears the 
  chosen sigil on his/her breast and is both beautiful and 
  terrifying at the same time. 
5.Incantation: 
  Come to me oh Nemesis, mighty, terrifying and beloved sister. 
  Come to me oh Nemesis, you, who are the goddess of my god, 
                         you, who are the demon of my demon. 
  Come to me oh Nemesis, you, who are the demon of my god, 
                         you, who are the goddess of my demon. 
  Come to me oh Nemesis, you, who are part of me which I am not, 
                         you, who are the counterbalance on the 
                         scales of my fate. 
  Come to me oh Nemesis, you, whose wings carry us to our 
                         mutual central Kia. 
  Come to me oh Nemesis, you, who are my ultimate fear, 
                         you, who are my ultimate desire. 
                         you, with whom to unite is the sigh of 
                         ecstacy and the silence of death. 
  Come to me oh Nemesis, for you are my path and I am our aim 
                         I call upon you to meet me in this sigil. 
  Come to me oh Nemesis  and guide me through this sigil to our 
                         mutual central Kia ! 

 
  Start hyperventilation during the reading out of the incantation. 
  The visualised figure with the sigil coming closer and closer to 
  finally melt into your own body. When this point is reached 
  shout out: 
  ZodACAM VaPAAHe ANANAEL ZoDA Ah! 
  (I move the wings of the secret wisdom within me!) 
 
6.Banishing and/or laughter. 
 
With fractalic greetings and laughter  * Fra.: Apfelmann * 

	 IDEOLOGY 
                        0
   The human mind seeks to create order out of Chaos

It is in the nature of humanity to attempt to formulate laws from experience as a guide to future action. Acting as a feedback-response mechanism, the mind considers the results of previous behaviour and creates laws of action in an attempt to repeat past good results and avoid bad results. In the individual this is known as personality, in the communal world it is known as science.

                        1
           All scientific laws are false

Science attempts to map the universe as a result of previous collective experience. Since this is limited to what has actually been experienced so far, it is always inadequate, and since it is not what has been experienced it is always human-centred. It cannot be objective because the object does not experience, only the subject, humanity, experiences. Two approaches have been used to tackle this problem. The philosophy of the western world posits that an external, objective world interacts with us through scientific experiment, thus science creates objectively true laws. Other European philosophy holds, correctly in my view, that talk of an objective reality is beyond experience and is thus meaningless babble. Moreover, scientific experiment is no more objective than a childs attempt to walk. To Know is not a high ideal, it is an instinct born of our particular way of survival, and is thus survival-centred. Science is our Elephant Trunk, our Giraffe Neck, and since it is inherently inadequate, it is a belief system, a set of interconnected ideas-about-things. In terms of European, Post-Hegelian philosophy, it is an ideology.

                        2
   All idealogies are subject to chaotic dissolution

Every idealogy, whether science, Christianity or whatever, seeks to and succeeds in creating a coherent view of reality that satisfies its believers. The problem is that there is inevitably a gulf between the idealogy and reality. Ideologies are fixed; reality is fluid. Thus all ideologies are subject to readjustment when a new discovery challenges the existing view. The rediscovery of the Greek text of the New Testament and the discovery of the non-existence of the Ether each corroded the existing ideologies of their day.

The Christian world responded with Reformation and Counter-Reformation. (Historical note: Counter-Reformation was the Reformation of the Catholic Church rather than an attack on the Protestant Reformation.) Science responded with Einsteinian relativity. These new elements are Chaotic. The extent to which the ideology can reform depends on how deep the Chaotic element bites into the ideological structure. Every ideology has central tenets upon which the rest depend: so the discovery that Jesus was actually stoned to death rather than crucified would cause major rumblings; the discovery that he was a woman would cause deeper rumblings; but the discovery that he was a spaceman carrying out a standard sociological experiment would bring down the ideology entire. Several ideologies have completely collapsed in the past, such as Ptolomaic astronomy, and it can happen again. Moreover, the spread of a unified ideology over the whole globe, Western Democracy, leaves the way open to a bigger collapse than ever before.

                        3
     There is no such thing as innate value

All present Western ideologies depend upon a concept of innate
worth, whereby certain things are automatically "better" than
others. The White Race, Men, Adults, all have had their "innate"
value knocked for six. Even the Animal Kingdom is no longer seen as
of higher worth than the Vegetable as the spread of the Gaia
hypothesis shows. This is the Chaotic element that can bring down a
whole pack of cards. There is no ethical reference point, no
beginning from which to derive an end to aim for, to praise, to work
towards. As it says in Liber Al: "let there be no difference made
between one thing and another". The result is a confusion of belief
as people scramble to find a new ideology. Fundamentalists choose
deliberate blindness and perverse stupidity. Thelemites choose "pure
will, unassuaged of purpose". Chaoists worship the confusion itself
as the only "true thing" left. Pagans begin to construct a new
ideology based on the absence of heirarchy and turn to cyclical and
egalitarian beliefs. That a new ideology, or many, will arise is
inevitable; even the truth of Chaos is only true to us, in our
experience. But so what. All things considered, I think that things
are going pretty well.

Further readings:
Knowledge and Human Interest, J.Habermas, 1967
Differance, translated as Language and Difference, Derrida, 1959
Anything by Sir Karl Popper for the view from the opposition

With fractalic greetings and laughter  * Fra.: Apfelmann *


	 Thunder, Perfect Mind 
	
	 or 
	
	 How did all these people get into my room? 
	
	Tony Iannotti

    The text called _Thunder, Perfect Mind_ is a composite document, composed of three distinct types of writing. These types of writing can be compared to the Isis aretalogies, Hebrew wisdom literature, and Platonic dialogue.{FN:1}  The composite nature of the text is clearer when the three strands are separated and reconstructed, each by themselves. The three resultant texts can be found below.{FN:2}

    If the document is to be considered a gnostic document, a definition of gnostic must be tendered first. For now, the definition of Theodotus will be used, that "what liberates us is the knowledge of who we were, what we became; where we were, whereunto we have been thrown; whereunto we speed, wherefrom we are redeemed; what birth is, and what rebirth."{FN:3}  The Thunder, Perfect Mind_ answers some of these questions, but not others.

   The questions dealing with self-knowledge are dealt with very fully in the text. The tradition of Isis aretalogies is one of self-definition, aretalogies being strings of "I am" statements. The part of the text like an Isis aretalogy describes the speaker in paradoxical but full detail. The very first section of the aretalogy text answers the questions of where the speaker comes from, where she has come to, and where she might be found.  There is a slight deviation, in that she has actively come to "those who reflect" upon her, rather than "being thrown" to them, but the idea of being removed from one's original habitation is there. In the sixth section of this part she says that she is an alien, as well as a citizen.

   This brings up the question of what the point of the dichotomies in the aretalogy section is. They range from philosophical, political and social opposites to sexual and familial polarities. In each opposition of polarity, the speaker maintains that she encompasses both poles, or roles. She is "the whore and the holy one."{FN:4}  She is "the barren one, and she whose sons are many."{FN:5}  She is "Knowledge and ignorance."{FN:6}  And she is "the one whom they call Law, and you have called Lawlessness."{FN:7}

    In the last dichotomy, the difference may be ascribed to the people who call her either Law or Lawlessness, either "they" or "you." Similar distinctions are made in other seemingly paradoxical statements in terms of temporal placement. The tenses change, for instance, in the fifth section in many statements, such as "I am the one who is hated everywhere, and who has been loved everywhere.", "I am the one whom you have despised, and you reflect upon me." and "I am the one whom you have hidden from, and you appear to me." These distinctions, either temporal or nominal, are subservient to the larger message that the speaker is a very diverse personality. They are also only possible to discern in a small percentage of the proffered paradoxes{FN:8}  The main attempt is to define herself, not to set up distinctions in time or peoples. There is almost no cosmology or anthropology in this text, and this is a clue to the nature of the message of the text. The emphasis is on the person, not the cosmos; on the self, and not the environment.


    In this aretalogy third of the text, there an attempt to transcend the intellect through intellectual paradox. By setting up identities between polar opposites the mind is set in circles, as it is by the Zen _koans_, until it is driven into the brick wall of impossibility. In the introduction to his translation of this text, MacRae states that "...the particular significance of the self-proclamations of _Thunder, Perfect Mind_ may be found in their antithetical character."{FN:9}  One might rather say that the significance _must_ be found in their antithetical character. There is no other common denominator.

    The second type of writing seen in this text is comparable to Hebrew wisdom literature. The excerpted and reconnected text is a series of hortatory instructions for those who would be _gnostikoi_, in the form of very short injunctions to "Look upon me"{FN:10} , "Hear me"{FN:11} , "Do not be arrogant to me"{FN:12} , etc. The speaker exhorts the reader to be on his guard twice, and not to be ignorant of her twice. This emphasis on care and awareness augments the intellectual exercises of the aretalogy section.  One could easily skim over the polarities and not stop to reflect on them or their import, in which case their efficacy of liberation would be severely
diminished. All three parts of this text work together.

    The exhortations go on to impress upon the reader that he must be aware that the speaker encompasses all things, great and small, as well as left and right, male and female, royal and base, rich and poor. There is an element of the union of opposites here as well, the speaker saying she is compassionate and cruel, and obedient and self-controlled.{FN:13}

    In the third section of this part of the text, the instructions are to "come forward to me, you who know me ... and establish the great ones among the small first creatures." Here is some evidence of an organised attempt to proselytise, or establish a group of those who know the speaker. The fourth section also calls to "you, who know me." They are told to learn the speaker's words, while those "hearers" are told simply to hear. This suggests some form of hierarchy among the "hearers" and the "knowers". The first step would seem to be that one must hear the voice, and then come to know it.

    This could be a sign of the initiatory path, along which one
must pass to come to _gnosis_ As noted above, the simple act of hearing the message intellectually would not be enough. One must pay special care to the paradoxes presented, and reflect upon them until illumination comes. The process can again be compared to the effect of _koans_, where one perceives them first as outright nonsense, "the sound of one hand clapping,"_ etc._, until one comes to the crux of where they attempt to fix the mind.{FN:14}

   Where the _Thunder, Perfect Mind_ would fix the mind is on a realisation of the transcendence of the speaker, and eventually on the identification of the speaker with the hearer when that hearer becomes a knower. As it says in the sixth section of the aretalogy part, "I am the knowledge of my inquiry, and the finding of those who seek after me, ... and of the spirits of every who exists with me, and of the women who dwell within me." The path to _gnosis_ and the traveler on that path are both played here by the character of the speaker.

    Another point made by this part of the text like wisdom literature is that manifestation implies duality, and that to perceive in the world implies discrimination. The nature of the speaker comprehends all things, but to appear in the world she must choose one of the two halves of all those things through which to appear. As a complete being she would be both invisible and insensible in any way, since to contain both poles of being, such as 1 and -1, would be to equal 0. This has a parallel in the way of the Tao, in which one of the aims is to do everything by doing nothing. One might hear the speaker saying "I am she who does everything, and nothing."  The idea is to incorporate in oneself a balance between action and non-action, yin and yang, and by doing such one gets beyond having to struggle with the world. There will be no antagonism between the person and then environment, once that person becomes one with the environment. (Or a
reflection of it, by incorporating or epitomising all its elements.)

   This shows the less ascetic nature of the text _Thunder, Perfect Mind_.   The world is not actively evil, but rather simply distracting due to its  incomplete nature. When one gets beyond this, then one has improved, but there is no shame in being merely a "hearer," and not a "knower." The only desiderata are to hear and then to know, to balance oneself according to what one comes to know, and despise nothing along the way, for every thing is part of the transcendent whole. Here one could draw Deist parallels, intensifying the impression that the writers of this text did not see the world as inherently evil.

    It is our perception of the world that causes the apparent evil of the world. To perceive something is to discriminate between it and its context.

 It is this separation or making of differences that allows us to operate in the world, but also that enslaves us to it by monopolising our attention.

 _Thunder, Perfect Mind_ insists that only by seeing the larger picture of unions of all opposites can we escape this servitude to the world. In other words, what liberates us is the knowledge of into what we have been thrown, or have come.

    The last section, the fifth of this part of the text, is a final
exhortation to the reader to "look," "give heed" and be aware of who speaks and what that means, that by encompassing all things she is "the one who alone exists," comprising all, "and ... no one who will judge" her exists outside her. This extreme recognition of the unity of oneself with the cosmos, of subject with object, and of positive and negative, leads to an extension of the self to the limits of perception. Sometimes this continues to the point that manifestation requires a relimitation by definition of person. As the speaker has done this, the extension and then the relimitation in order to communicate, she also implies that it is an achievement attainable by all, if one will just "hear" and "know."

    The third part of the text represents Greece, as the first two reflect the Egyptian and Judaic strands of the Hellenistic world.{FN:15}  It consists of questions and answers, not always on philosophical subjects, but always leading to philosophical points. It is similar in many ways to the prototypical Platonic dialogue in which the interlocutor is led to the truth
 of the matter by way of dialectic. Another parallel would be the dialogue between Arjuna and Krishna in that chariot.

    There are six sections to this part of the text, as it has been cut up and fitted to the other two parts, and the first five display an elegant ring composition. Section one is a question and amplification of the question, while section five is the answer to it. Section two is another question and amplification, answered by section four. Section three is the center point, pointing out the union of the two questions and their respective answers.  Section six is a conclusion of sorts, resuming that which the dialogue has attempted to draw.

    The first question is why the reader, and people in general, display contradictory behavior. This is not a psychological type of inquiry, into the roots of irrationality, but rather another attempt to unveil the nature of the speaker. The contradictory behavior referred to deals with the reader's reaction to the speaker, and the nature of complete being in general.{FN:16}  If complete being entails all things, then it elicits all responses, each of which will have an opposite reaction that will be elicited simultaneously (or thereabouts). Love and hate, truth and lie, knowledge and ignorance are all part of man's reactions to the world.

    The answer to this problem is contained in section five. The
 incompleteness of things, inside and outside, judge and judged, condemning and acquitting; these distinctions elicit opposite responses to each of their halves, yet both halves are only that: halves of a whole, which elicits both love and hate, fear and confidence, and obedience and self-control. The way out of the world of appearances is again to realise the unity of opposites.  that what is seen inside is what is outside also.

    The second question is directed toward the question of the ignorance of these unions of opposites. "Why have you hated me," asks the unity, "Because I am a barbarian among barbarians?"{FN:17}  Because I don't speak the language of any specific nation, not even those who don't speak you language?  Because I speak of universals? The answer is that "those who are without association with me are ignorant of me, and those who are in my substance are the ones who know me."{FN:18}  Those who know, know; those who don't don't.  One cannot understand the nature of the speaker or the world until one
 becomes a part of it, and all the parts of it. The antithetical and polarised  nature continues to be shown, "On the day when I am close to you, you are far away from me, and on the day when I am far away from you, I am close to you."{FN:19}

    The third section unites these two questions of the manifestation of opposites, and the difficulty of perception of perfection. (not to mention perfection of perception!) Both problems stem from human nature in the world of manifestation. The separation of opposites, needed for perception of manifested things, is necessary to operate in the world as humans with human limitations, as these limitations are usually counted. But the speaker here says the real need ideally is not to separate, and thus to come to a realisation of the unity. This is similar to the idea of _samadhi_, where the subject and object of contemplation are united in a flash of illumination.

	Section six concludes, saying that the worldly forms are pleasant, but numerous, disgraceful, and fleeting. When men "become sober and go up to their resting place.... they will find me there, and they will live, and they will not die again." This implies the possibility of a permanent state of comprehension of the unity of opposites.

    Now we can see where Theodotus' definition of gnosticism is and is not exemplified by _Thunder, Perfect Mind_. The writers of this text were concerned with most of Theodotus' questions, but not all. They provide answers for where we have come from, and whereunto we have been thrown. They address the question of who we were, what we have become, but not really what birth is, and what rebirth. Nor do they proffer answers to whereunto we speed, or wherefrom we are redeemed, beyond the answers to the first questions of where we were and where we are. The answers that are offered deal with personal rather than cosmological questions (if there is a difference). The issue is primarily one of self-liberation, rather thanredemption, unless the reception of the "good news" of unity is to be considered redemption.

    This difference of degree of activity and passivity between Theodotus and the speaker of _Thunder, Perfect Mind_ is revealed in the answers to whereunto we have been thrown, and wherefrom we are redeemed.{FN:20}  In _Thunder, Perfect_ _Mind's_ view we came ourselves to this world, and liberate ourselves through Hearing and Knowing. What liberates us is still the knowledge, but the knowledge of slightly different things. The lack of
cosmology or theology in the text, compared to other texts in the Nag
Hammadi library, suggests the comparison rather to the more psychological sect of Buddhism in contrast to the majority of Mahayana that has absorbed local religious or theological superstructure.

    The path suggested by the text towards illumination is a strictly
intellectual path to the transcendence of intellect. Through the
mortification of the mind rather than of the flesh one may achieve _gnosis_.  There is therefore no need for a theology on which to hang precepts of asceticism. The authors of the text say simply that when one understands the facts, one gives up the preoccupation of the world as incomplete.

    The gnosticism exemplified by this text then, is transcendental,
syncretic, and hortatory. It is transcendent in that it looks at the world and insists that there is a larger reality beyond what we see as separate, discrete things. It is syncretic in that it uses three distinct literary styles to get across its point. These three texts may have been actual texts on their own before incorporation into this text, or they may not. They fit so smoothly into each other in terms of subject continuity that were they originally distinct texts, they must have been revised for the purpose. The authors are hortatory as opposed to imperative in that they say that if you come to their idea of unity, then you will be less confused by the complexity of the world. If you do not, then you will stick to all those pleasant forms of passions and fleeting pleasures, and simply not achieve peace. They do not threaten any punishment for ignorance, only a perpetuation of a potentially temporary confusion.


    The comparisons of the three styles of writings is profitable only in so far as it serves to conveniently categorise the material. Too strict ananalog y to the three styles would be blinding as well. The content is radically different in message from the usual content of any of the borrowed forms. Again, what must be looked at to explain the meaning of the text is the antithetical nature of the "I am" statements, and their commentary in the other two styles of text. The medium (in this case) is not the message.  The function of the text must be considered to be not philosophical speculation, theological or moral exhortation or religious definition, as the borrowed types were, but rather psychological revelation, buttressed by practical exhortation and logical proof.

   What really qualifies the author or authors of this text for consideration as excellent and true gnostics is their appropriation of existing forms, whether myths, ritual speeches, or philosophical methods, and turning them to their own ends.

                        _The text like an Isis Aretalogy_

 1) I was sent forth from the power, and I have come to those who reflect upon me, and I have been found among those who seek after me.

 2) For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am the  mother and the daughter. I am the members of my mother. I am the barren one  and many are her sons. I am she whose wedding is great, and I have not taken  a husband. I am the midwife and she who does not bear. I am the solace of my  labour pains. I am the bride and the bridegroom, and it is my husband who begot me. I am the mother of my father and the sister of my husband, and he is my offspring. I am the slave of him who prepared me. I am the ruler of my
offspring. But he is the one who begot me before a time on a birthday. And he is my offspring in due time and my power is from him. I am the staff of his power in his youth, and he is the rod of my old age. And whatever he wills happens to me. I am the voice whose sound is manifold and the word whose appearance is multiple. I am the utterance of my name.

 3) For I am knowledge and ignorance. I am shame and boldness. I am
shameless, I am ashamed. I am strength and I am fear. I am war and peace. Give heed to me. I am the one who is disgraced and the great one.

 4) But I am she who exists in all fears and strength in trembling. I am she who is weak, and I am well in a pleasant place. I am senseless and I am wise.


 5) For I am the wisdom of the Greeks and the knowledge of the barbarians. I am the judgment of the Greeks and the barbarians. I am the one whose image is great in Egypt and the one who as no image among the barbarians. I am the one who is hated everywhere and who has been loved everywhere. I am the one whom they call Law, and you have called Lawlessness. I am the one whom they call Life, and you have called Death. I am the one whom you have pursued, and I am the one whom you have seized. I am the one you have scattered and you have
gathered me together. I am the one before whom you have been ashamed, and you have been shameless to me. I am she who does not keep festival, and I am she  whose festivals are many. I, I am godless, and I am one whose God is great.  I am the one whom you have reflected upon, and you have scorned me. I am unlearned, and they learn from me. I am the one whom you have despised, and you reflect upon me. I am the one whom you have hidden from, and you appear to me. But whenever you hide yourselves, I myself will appear.

 6) But I am the mind of ... and the rest of .... I am the knowledge of my inquiry, and the finding of those who seek after, and the command of those who ask of me, and the power of the powers in my knowledge of the angels, who  have been sent at my word, and of the gods in their seasons by my counsel, and of the spirits of every man who exists with me, and of the women who dwell within me. I am the one who is honored, and who is praised, and who is despised scornfully. I am peace, and war has come because of me. I am an alien and a citizen. I am the substance and the one who has no substance.

 7) I am ... within. I am ... of the natures. I am ... of the creation of the spirits. ... request of souls. I am control and the uncontrollable. I am the union and the dissolution. I am the abiding and the dissolving. I am the one below, and they come up to me. I am the judgment and the acquittal. I, I and sinless, and the root of sin derives from me. I am lust in outward appearance, and interior self-control exists within me. I am the hearing that is attainable to everyone, and the speech that cannot be grasped. I am a mute who does not speak, and great is the multitude of my words. Hear me in gentleness, and learn of me in roughness. I am she who cries out, and I am cast out on the face of the earth. I prepare the bread and my mind within. I am the knowledge of my name. I am one who cries out, and I listen. I appear and  ... walk in ... seal of my ... I am ... the defense ... I am the one who is called Truth, and iniquity ....

 8) I am the hearing that is attainable to everything; I am the speech that can not be grasped. I am the name of the sound, and the sound of the name. I am the sign of the letter and the  designation of the division. And I .... ... light .... ... hearers ... to you ... the  great power. And ... will not move the name. ... to the one who created me. And I will speak his name.


                      _The text like a Hebrew Wisdom Text._

 1) Look upon me and reflect upon me, and you hearers. hear me. You who are waiting for me, take to yourselves. And do not banish me from your sight. And do not make your voices hate me, nor your hearing. Do not be ignorant of me any where or any time. Be on your guard! Do not be ignorant of me.

 2) Give heed to my poverty and my wealth.  Do not be arrogant to me when I am cast out upon the earth, and you will find me in those who are to come. And do not look upon me on the dung heap nor go and leave me cast out, and you will find me in the kingdoms. And do not look upon me when I am cast out among those who are disgraced and in the least places, nor laugh at me. And do not cast me out among those who are slain in violence. But I, I am compassionate and I am cruel. Be on your guard! Do not hate my obedience, and do not love my self-control. In my weakness do not forsake me, and do not be afraid of my power. For why do you despise my fear and curse my pride?

 3) Those who have ... to it ... senselessly.... Take me ... understanding from grief, and take me to yourselves from understanding and grief. And take me to yourselves from places that are ugly and in ruin, and rob from those which are good, even though in ugliness. Out of shame, take me to yourselves shamelessly; and out of shamelessness and shame, upbraid my members in yourselves. And come forward to me, you who know me and who know my members, and establish the great ones among the first small creatures. Come forward to childhood, and do not despise it because it is small and it is little. And do not turn away greatnesses in some parts from the smallnesses, for the smallnesses are known from the greatnesses.

 4) Hear me you hearers. and learn of my words, you who know me.

 5) Look then at his words and all the writings which have been completed.  Give heed then you hearers and you also the angels and those who have been sent, and you spirits who have arisen from the dead. For I am the one who alone exists, and I have no one who will judge me.


                      _The text like a Platonic Dialogue._

 1) Why, you who hate me, do you love me, and you hate those who love me? You who deny me, confess me, and you who confess me deny me. You who tell the truth about me lie about me, and you who have lied about me tell the truth about me. You who know me, be ignorant of me, and those who have not known me, let them know me.

 2) Why have you hated me in your counsels? For I shall be silent among those who are silent, and I shall appear and speak. Why then have you hated me, you Greeks? Because I am a barbarian among the barbarians?

 3) Why do you curse me and honor me? You have wounded and you have had mercy.  Do not separate me from the first ones whom you have known. And do not cast anyone out nor turn anyone away ... turn you away and ... know him not ... him. What is mine.... I know the first one and those after know me.

 4) Those who are without association with me are ignorant of me, and those who are in my substance are the ones who know me. Those who are close to me have been ignorant of me, and those who are far away from me are the ones who have known me. On the day when I am close to you, you are far away from me, and on the day when I am far away from you, I am close to you.

 5) You honor me ... and you whisper against me. ... victorious over them.  Judge then before they give judgment against you, because the judge and the partiality exist within you. If you are condemned by this one, who will acquit you? Or if you are acquitted by him who will be able to detain you.  For what is in side of you is what is outside of you, and the one who fashions you on the outside of you is the one who shaped the inside of you.  And what you see inside of you, you see outside of you; it is visible and it is your garment.

 6) For many are the pleasant forms which exist in numerous sins, and
 incontinencies, and disgraceful passions, and fleeting pleasures, which men embrace until they become sober and go up to their resting place. And they will find me there, and they will live, and they will not die again.


1) For examples of aretalogies see Grant, F.C.; _Hellenistic Religions: The Age__of Syncretism._
2) The text _Thunder, Perfect Mind_ is CG VI, 2.

The aretalogy-like material's sections are;
1.      13,1-13,6
2.      13,16-14,15
3.      14,25-15,1
4.      15,25-15,30
5.      16,5-17,1
6.      18,10-18,30
7.      19,5-20,10
8.      20,29-21,12

The wisdom literature styled section are;
1.      13,6-13,15
2.      15,1-15,25
3.      17,1-17,32
4.      20,26-20,28
5.      21,12-21,20

The dialogue material comes from;
1.      14,15-14,25
2.      15,30-16,5
3.      17,32-18,10
4.      18,30-19,5
5.      20,10-20,25
6.      21,20-21,32
3) This definition of Theodotus is cited in Clemens Alexandrinus,_     Excerpta ex__Theodoto_ 78.2.
4) IA 2(Sections will be referred to by their section number prefixed    by IA for aretalogy sections, WT for wisdom sections, and PD for    the dialogue sections.)
5) IA 2
6) IA 2
7) IA 5
8) Only in 9 out of 68 complete paradox statements does there occur    temporal or nominal changes along with alteration of description.    (Interestingly, all occur in sections IA 2 & IA 5, two sections of    8)
9) Robinson, James M., ed.; _The Nag Hamadi Library in English_, (Harper &
 Row: San Fransisco) 1977/81, p. 271
10) WT 1
11) WT 1
12) WT 2
13) WT 2. In the sentence regarding obedience and self-control, the point is also to have no reactive emotions to these things, as the emotions form attachment to objects. This advice towards detachment, reminiscent of Eastern philosophies more often than Western, shows up in the dialogue sections more obviously.
14) _i.e.,_ where the subject of the knowledge they are designed to impart lies.

15) The Macedonian, Seleucid, and Ptolomaic Kingdoms made up the Hellenistic world, _per se_, though external contact with Europe, Asia, and Africa was constant. Of course, all three nations were also assimilating parts of each other's cultures, creating the international and cosmopolitan atmosphere necessary for the creation of our text, and the sources are named after the originating national culture for convenience only.
16) "Complete being" refers to the unified speaker and world.
 (1)+(-1)=(0).
17) PD 2
18) PD 4
19) PD 4
20) These two questions presuppose a passive role on our part, which may or may not refer to the Gnostic Redeemer as well as us regular joes, the recipiants of the redeeming message. In this text, however, there is no strong distinction between the speakers and the hearers on the basis of origin; only on the level of knowledge. We may be assumed to have the same genesis as she, and she states that she had an active role in coming into the world. This only difference is that she knows this, and presumably we do not.


                         Treatise on Mind 
	From: The Tigress  

   From the moment that 2 cells form a zygote, we see  the interaction of informational process - recognition, communication, interaction, integration, re-stabilization and reproduction and or re-structurization.  This cycle of life can be see from the barest combinations of any two elemental components beginning at the lowest atomic designations of energy and throughout the continuum of increasing complexity - perhaps far beyond our capabilities 
to understand.  ***  If consciousness can be defined as an awareness of integrity through this process of self recognition; then consciousness can be easily applied to that which is non-human.*** 
  
   From the most basic interactions of chemistry, we find that even on an atomic level there is to be found this type of consciousness.  We have become aware of the atom's necessary maintenance of it's own structure through the evidence of necessary balancing of protons, neutrons and electrons; the importance of electron shell valences is also a reminder of this type of integrity.  Even on an atomic level, there is a form of awareness of self-integrity in order to maintain structure and identity. 
  
     This process of awareness is also a genius of discrimination.  A form of identification of self & non self on an energetic level.  There is a borrowing, and sometimes a sharing energetically, yet when this process of self recognition begins to fail we see the destruction of the matter it involves <this is evident with atomic structure and also evident at the human level in the study of cancer.> Therefore we might look at this process of self-recognition and maintenance and examine it's nature in order to find its function and capabilities. 
  
     When we look at different types of matter, we find that the more simple the atomic structure of the mass, the less complex its process of "consciousness" needs to be.  Things which are comprised of only one atomic component do not need complex processes of communication between those components.  Thus the level of consciousness is rather low on an evolutionary scale of creativity, yet we also see that these types of things are far more stable in regards to their integrity - far less vulnerable to destruction.  In example, it takes an enormously concentrated force of heat to break the integrity of an atom...yet a mere 2000 degree flame will not only destroy the integrity of human consciousness, but also destroy the integrity of the individual component molecules which form the material mass of a human to their lowest forms as individual atoms. 
  

     When we look at the forces involved in communication of energy, we see a flowing medium of different frequencies within a single spectrum of energetic potential.  Elemental energies and forces <light, sound, temperature, pressure, magnetism, electricity...> differentiate and vary in intensity and frequency yet are very alike in that they are all means of transferring energy as a form of communication which can be informative/stabilizing or disinformative/destructive, depending on the structure of the "consciousness" they encounter.  It may be perceived that the more complex the structure, the lower the frequency of the integrity of that structure and the more vulnerable that structure is to disinformation. 
 
	The more diverse the components are that are included within a thing, and the more efficient the means of communication within the structure of that thing; the lower the common denomination of frequency of integrity must be in order that the informational frequency will not be destructive to any of the component parts.  To analyze this statement we must look at other analogies within our environment.  Firstly I would like to examine the nature of sound. 
  

	Sound waves come in varying frequencies and modulations, and as humans we assign different notes to those steps within the frequency spectrum which we can differentiate and perceive.  If we play several notes simultaneously, we find that in order to maintain a balance harmonically, we must play notes that match each others modulation.  You can play a "C" note at any octave and in fact play all "C" notes simultaneously and you will find that within the frequency range  these notes will compliment each other, in fact they will contribute/share energy with each other.  WE find similar matching if we look at musical chording.  If you play the notes "F" and "C" , the sharing of energy vibrationally between those two ranges of frequency will in fact create the note of "A" in the range in which the two notes frequencies overlap.  In this way communication is informative and in fact the "whole is greater" than the sum of its parts.  Similarly, playing two notes which lie in the same modulation frequencies simultaneously will increase the duration of the vibration compared to the duration if each note were played alone. 
  
	When we examine the sharing of electrical information at an atomic level, we see that through the temporary sharing of electrons in a phase path also indicates something that we might consider as investing a thing <atom> with more than the sum of its parts.  Similarly in using electric frequencies in a series, we store information on silicon chips which invest them with more than they would be if one simply looked at the electrical and silicon components alone.  This transference of energy is also a transference of information in frequencies which in many ways we are still attempting to understand. 
 

	Simple, one component things, can sustain far higher frequencies of energetic transmission than can complex components of things.  Frequencies which pass freely through atoms ultimately destroy complex things such as humans when they are subject to them.  It appears that the more complex the union of the components, the slower and more tediously complex the transformation of data must be.  The more complex a thing is, the lower the vibrational capability it sustains in order to maintain the integrity of its own structure. 
  
	Energetic communication exists infinitely throughout the universe.  The transference of information through radio waves and light waves continues back in time to the occasion of what was known as the Big Bang.  It may be that in the future we will find that in the same way gravity and electromagnetism are also continuums of information from times long past.  Scientifically we study these energetic continuums and yet we doubt and deny the holistic communicative nature of the universe.  We search for causes and effects within the realms of our limited perceptions and are amazed when we can find no causal effects to explain change. 
  


	When we examine biological life, we find that each evolutionary adaptation seems to be an extension of the process of self/non self awareness and maintenance of integrity.  Not only do we see intensification of sensory perceptual abilities, but also we note that the integrational and responsive/reactive  components of the process also have to evolve and adapt in order to stay integrated with the rest of the "consciousness".  Amoebas are "simple" life forms, and yet we can examine them and see that each organic component within that life form serves as an informational and communicative component within the process of maintaining the integrity <life> of the whole.  When this communication process or any part of it ceases, the organization of the organism begins to deteriorate and eventually ceases and dies.  In biological life, we find that though we have maintained the use of electronic communication on some neural levels, we have sunk to the depths of transferring actual molecular compounds <proteins, amino acids...> in most of our organic processes.  Even the human brain, supposed highest achievement of organic life forms, requires base molecular salts in order to process electrical information.  Our complexity denies us the speed of light, radio, 
and other faster and higher frequency modes of communication except from outside of ourselves. 
  


	The human consciousness is a genius of discrimination.  We use the abilities of discrimination to identify those stimuli which come from outside of our biological forms in order to protect and maintain our integrity <life.  We use our senses <inefficient though they may be> to gather and interpret pure energetic communications such as the radiated energy of sunlight and we are so inefficient at interpreting that data that we can only sense light and heat and it destroys those sensors that gather that information through blindness and sunburn if we continue too long in our attempts.  Yet, 
conversely , we need the information from sunlight which stimulates our organic forms into producing vitamin D <without which we would die>. Is this a remnant of photosynthetic capabilities from lessor complex integrations, or merely a new attempt at further increasing our potential? 
  

	As organic forms of consciousness, we are sorely limited in our perceptions of the universe.  Limited in exploring the possibly limitless ranges of energetic exchange simply due to the limits placed upon communication due to the complexity of our component structure.  Yet rather than admit to our limitations, we seek further exploration through the development of tools made from things less complex than ourselves.  In the laboratory, we use light waves and shaped silicon to create microscopes to increase our sense of visual acuity within 
the spectrum of visible radiation imaging.  In the studio, we use simple cones flattened vegetable matter and electronic amplification to create tools to compensate for our limited aural perception.  We have created many tools out of simpler and less complex components in order to reach those higher frequencies of information which are either so far removed from us as to be imperceptible, or so destructive to us that we dare not experience them ourselves. 
  
	The human zygote from the moment of conception is a discriminating consciousness which is involved in the differentialization of its components in order to 
develop finer levels of complexity.  This fetus is also even before birth learning to interpret communicative energies from the outer world in order to begin definition of itself, its integrity and its maintenance of self apart from the influence of "other".  Cells, joining together in communication to form co-operative systems each with separate responsibilities to the whole.  Organs with specific functions supporting the organism in its fight to maintain its integrity.  Consciousness of Mind, determining the difference between self and non self, regulating the integrity of the whole.  This harmony of components within a symphony of orchestration, this is the matter of being alive. 
	Despite our complexities, despite recognition of our vulnerabilities and limitations; we as humans are beings of arrogant mind.  We claim supremacy over all biological organisms and claim the sole right to conscious thought <as if we were the only from of communication we wished to recognize.>  We deny our insecurities and lay claims to great understandings concerning the universe, when we in fact do not even understand the actual workings of our own process of integration and communication within our own biological forms. 
We claim ownership of consciousness, yet we do not even pretend to truly evaluate the process of consciousness nor its beginnings. 
	Despite our inadequacies, we assume to know the nature of the beginnings of all life.  We claim to know the "mind" of "God" <the prime causation for all that exists> and we claim title to superiority in emulation of this "God" - above and beyond all other forms of life or integrity.  An egotistic lot are we, who strive to seek security in the midst of our fear, our inadequacies, our vulnerabilities; by developing a system of belief which guarantees our security in a place beyond our perception.  We seek safety and foundation at the same time that we reach outward to claim flight amongst the stars. 
	This is the paradox on humanity, of mind.  Complexity found in simplicity... using simplicity to explore a universe beyond the range of our complex integrity.  Our complex integrity vulnerable to all but the simplest energies, while we lay grasp to use complex energies which would destroy us in order to prove our strength.  What it is we look for, we eventually find at the expense of closing our senses to see what really is.  Perhaps it is true that the most foolish are those who lay claim to knowledge for they have closed their minds 
to further learning, and that the most wise are those who claim knowledge of no thing, that they may learn all. 




Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 1 -- WHY MAGICK ** 
 
        The ability to think seems to set us apart from other creatures. And although we are concerned with living in the physical world, we are mental beings. The fact is we are thinking all the time. We plan, we brood, we get depressed or elated -- all of it is thought. But the universe is mental too, and if we could control our thinking we would see magnificent results in the everyday world. 

        Many systems have been developed over the ages to help us control our thoughts. A great amount of dogma too has been kicked around in an attempt to make us into better people. Magick (the occult kind, spelled with a 'k') is one of the oldest and most general of these systems. Magick is the study and application of psychic forces. It uses mental training, concentration, and a system of symbols to program the mind. The purpose of magick is to alter the self and the environment according to the will. 

        Most of the magick we see today comes to us from ancient Egypt and Chaldea. The Chinese, Hindus, and Tibetans developed their own unique types of magick. Western magick was locked up by the Egyptian priests for thousands of years and then supressed by the rise of Christianity. It was not until medieval Europe that magical knowledge was rediscovered by the alchemists and Cabalists. Only during the past hundred years or so has western culture been open minded enough to permit widespread investigation of the subject. Only since the start of the twentieth century has science shown much interest in it al all. 
 
PARAPSYCHOLOGY AND PSYCHIC PHENOMENA 
 
        Through parapsychology, we are gaining insights into the hidden nature of man. Parapsychology is a branch of psychology which studies psychic phenomena. It remains something of a frontier, even today. Perhaps one reason for this is that psychic phenomena are somewhat inconsistent. 
Nevertheless, there is strong evidence from numerous cases and experiments in support of psychic phenomena. Somehow, under the right conditions, the mind can directly affect the environment. 

        We may theorize that the human mind and body broadcasts a kind of psychic energy or force, much like a radio station. Kirlian photography, temperature effects, cloud chamber tests, and other experiments tend to support this theory. Although the exact nature of this psychic force 
is subtle and unknown, it is undoubtedly the energy behind all psychic phenomena and magick. However, it is *not* a radio wave, since it behaves somewhat differently. The psychic force is too weak to be measured directly (at least so far as we know). Everyone has some psychic ability. There 
are numerous types of psychic phenomena. Parapsychology separates them into two groups: ESP and PK...  
 
EXAMPLES OF ESP 
 
        ESP, the abreviation for extra sensory perception, means the reception of information through paranormal means (ie. not regular physical senses of sight, sound, touch, smell, or taste). In theory, this is accomplished by receiving psychic force from outside the body. Here are some examples of ESP:  
        1) Clairvoyance, or Remote Viewing -- the ability to sense or 'see' (non-physically) distant objects, places, and people. Individuals who see ghosts and spirits are probably clairvoyant.  
        2) Clairaudience, or remote hearing -- the 'hearing' 
of paranormal information. 
        3) Astral Projection (OOBE) or Traveling Clairvoyance -- Full experience at a remote location while the physical body sleeps.  
        4) Psychometry -- the reading of information by the 
touch of physical objects. 
        5) Telepathic receiver -- the ability to directly receive thought (communication) at a distance, with no physical connection to the sender. There are many everyday examples of this, in which we think something just as another person is about to say it. This is an easy one to test for through experiment. Very dramatic cases of telepathy have been recorded; there is often an emotional element in such cases.  
        6) A 'channel' or medium, as in a seance, who is in direct communication with a 'spirit' or entity.  
        7) Experience with a Ouija board, pendulum, or automatic writing. 
        8) Precognition -- to forsee the future. Again, highly emotional events are the ones most likely to be 'tuned in'.  
        9) Retrocognition -- knowledge of the past, by paranormal means. 
  
EXAMPLES OF PK 
 
        PK, the abreviation for psychokinesis, is the active or sending side of psychic phenomena. The theory here is that psychic force is sent out from the individual. Examples of PK include:  
        1) Telepathic sender -- the transmitter in the telepathy just discussed. 
        2) Psychokinesis (or telekinesis) proper -- the ability to move objects by means of psychic force. 
        3) Somewhat along the same lines are poltergeist (noisy ghost) phenomena in which objects move of their own accord or noises are heard. There is always a human agent involved -- frequently a teenage girl -- who appears to be the source of psychic energy.  
        4) Psychic healing -- the ability to heal various illnesses and infirmities. There are many documented cases of this. Usually it involves a healer and a subject, although there are recent cases invloving cancer patients learning to heal themselves.  
        5) Teleportation, apportation, and levitation.  Some occultists feel a magician producing PK effects is simply a channel for universal energy. Others think the force originates some way directly within the magician. 
 
THE SUBCONSCIOUS  
 
        Postulated by Freud and others, the concept of the subconscious mind is an important one. Basicly, this is the idea that part of the mind normally operates below or outside of ordinary consciousness and awareness. Dreams and hypnosis are examples of this. Also subconscious are the many 
automatic functions of the physical body such as respiration and digestion. 
 




WHY DO MAGICK? 
 
        Magick encompasses many things -- science and art, philosophy and metaphysics, psychology and comparative religion. Magick is an adventure at the borderlands of the unknown. It can fit the pieces of the puzzel of life into a meaningful whole. 
        *Magick is fun* and interesting. Use magick to help raise consciousness without drugs. Gain new experiences.  Fantacy can come alive through magick. Psychic phenomena can be controlled and be fun and helpful. 
        *Magick is beneficial*. It can help you to have excellent health, and bring you good luck. With magick life runs smoothly; life is good. Also use magick for personality improvement, to control bad habits and to develop new motivations. 
        *Magick is powerful*. Never underestimate the tremendous power of magick. Use magick to alter events and to achieve your goals. Exert an influence over people and phenomena. But power for its own sake is self defeating. The power which magick can give you should not be your primary 
reason for studying it. 
 
MAGICK AND WITCHCRAFT 
 
        A number of other occult disciplines are prevalent today besides magick. There are many cults and sects which profess their own views, but there are really few differences between them. One popular area in the occult today is witchcraft. This is far removed from the cliche of devil 
worship. Real witchcraft is a nature religion (pagan). Witchcraft has much in common with magick. 

        Alchemy also has much in common with magick. It's heritage comes from the middle ages. Alchemy fathered chemistry and the physical sciences. But the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magick. Sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being.  

        Then there are the numerous modern day seers or 'pychics', as they like to be called, who operate within their own somewhat unique systems. Although many of these people are deluded frauds, some are very powerful occultists indeed.  


        Of course, everything I have said here is a generalization. Magick, witchcraft, alchemy, or any occult field are complex subjects. Suffice it to say that magick includes them all (it is eclectic). For magick is undoubtedly a philosophy which has, as the late Aleister Crowley wrote, 
"The method of science -- the aim of religion." 
 
REVIEW QUESTIONS 
 
1) Define magick. 
2) Define ESP and PK. Give examples. 
3) What is the subconsicous? 
 
BOOK LIST 
 
Hal N. Banks, An Introduction to Psychic Studies. 
Annie Besant, Thought Power. 
Michael H. Brown, PK, A Report on the Power of Psychokinesis. 
Richard Cavendish, The Black Arts. 
Alexandira David-Neel, Magic and Mystery in Tibet. 
Raynor C. Johnson, The Imprisoned Splendour. 
Janet Lee Mitchell, "Is Anything Out There?", Fate magazine, 
    May 1988. 
Ostrander and Shroeder, Psychic Discoveries Behind the 
    Iron Curtan. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

Copyright (c) 1988 by Phil Hansford. This article is
is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 2 -- THE SUBJECTIVITY OF EXPERIENCE -- **

        ' The universe is a projection of ourselves;
        an image as unreal as that of our faces in a
        mirror....We cannot affirm any quality in an
        object as being independent of our sensorium,
        or as being in itself that which it seems to
        us. Nor can we assume that what we cognize is
        more than a partial phantom of its cause.'
                  ( --Aleister Crowley, Magick, p. 110)

        Your awareness of the physical world and of your place within it is mostly based upon the physical senses(hearing, sight, smell, touch, taste). These five senses continually send information to the mind, and it is up to
the mind to select and interpret them. If you could not do so, your senses would overwhelm you and be meaningless.  Selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. The program or map which the subconscious follows
as its reference point is called a 'model'. The model is a subconscious mental photograph of how you believe the world looks (ie. worldview, mindset, egregore, or belief system).  It was built up from an early age by your religious and cultural background through interaction with family and
others. It contains your experiences, attitudes, and habits. And whether you realize it or not, most of your behavior, thoughts, feelings, and habits are based upon and conditioned by that model; even personality. The model is one of the mind's master programs. Change in behavior generally requires a change in the model. These limitations built into our way of thinking cause our perceptions to be subjective. That is why Hindu philosophy looks upon the world as illusory (maya); the world itself (object) is not an illusion, however from our viewpoint through perception
(subject) it is.
 
        Thus we are all conditioned by experience. Except that our perceptions, hence our experiences, are first conditioned and limited by the model. Our perceptions and experiences tend to conform to what we expect. We tend to misinterpret or ignore things which do not match our
preconcieved notions about them. This is automatic.

THE TRUE WILL

        The forgoing demonstrates how it is that there are so many different versions of 'truth'. One's particular view is almost arbitrary. Although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear.  Rather, they describe the same (universal) reality taken from different perspectives. For there can be no ultimate truth in the physical world. We can only base our actions upon assumptions and agreements. All experience is subjective. I like to think of the universe as something indescribable, perhaps a 4-dimentional 'thing'. As soon as we attempt to put it into our 3-dimentional knowledge-base, something changes and we only see an aspect of the big picture. Just as a photograph can only show us a flat *representation* of a greater thing, so it is with any attempt to describe *spiritual reality* in physical terms.
        Yet, there is a separate reality within each of us which is often ignored unless we seek it. This inner self is in magick called the 'true will'. The true will is the center of consciousness and identity. It is the 'real you'.  Everything else is an interface or link to it from the outer (illusory) world. Since that interface is based upon our model, it is conditoned and may sometimes produce false information. 'Do what thou wilt' (Crowley) is an axiom of magick; for the true will expresses our exact desires. And what we truly want ('down deep') we tend to automatically
get. This isn't always in our best interests, since the true will can be conditioned (tricked) by the illusion; and then we might desire and obtain that which is not ultimately good for us. (Karma strikes again!) The task of the magician therefor is to awaken his awareneess of the true will, to be free of conditioning, and thereby to transcend maya. ('My will unconditioned is magical' -- Spare). 


HAPPINESS IS BEING HAPPY

        There is no great secret to changing behavior or habits. It is largely a matter of determination. It equires that you ignore the 'pull' of the model when you strive for changes within yourself. The model is, after
all, a collection of 'habits', some of which must be unlearned for permananent change to occur. There are two ways to do this: direct, through will power and awareness alone -- observing and acting out in an unattached or indifferent manner; and indirect -- through conditioning such as affirmation (explained later), self-hypnosis, and magick. Meditation may help too, by relaxing tension and conflict. 

        Emotions follow physical expression: smile and act happy and you will tend to feel and be happy. The same is also true for other emotions. Also, emotions can be purposely used (or programed) to replace other emotions.  Using this technique, a magician is somewhat like an actor
in that he learns how to turn his emotions on and off at will. Note that this is not 'fakeing it'; the magician is probably more in touch with his true feelings than most people. And for these reasons we say that happiness is being happy.

SYSTEMS OF MAGICK

        Magick always involves self-hypnosis. However, it may be more than that. For one thing, there are objective forces involved (or so it would seem). Deities, spirits, and cosmic force can have an independent existence. And the repetitive physical movement sometimes involved in ritual can itself generate PK force. On the other hand, it could be argued that all of this is subjective to the magician.  Or that the deities and spirits are nothing more than architypes or cosmic patterns which the magician energizes with his own vitality. Perhaps all magical effects could be produced through hypnosis alone. But the effects are certainly real. 


        Great complexity is not necessary in magick.  Although basicly magick is a medieval system of symbolism (in a modern context), any cosmological system will work from Cabala to Star Wars. We usually use the medieval one in magick because it is convenient and traditional, and
because it seems to fit our thought processes well.  Traditional symbols have greater emotional effect on the magician than modern ones because of his familiarity with them. What really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond.

REVIEW QUESTIONS

1) Contrast subjective with objective.
2) What is a 'model'?
3) Explain the task of the magician.

BOOK LIST

Eric Berne, Games People Play.
Fritjof Capra, The Tao of Physics.
Carlos Castaneda, The Fire From Within.
Arthur Koestler, The Roots of Coincidence.
John C. Lilly, The Center of the Cyclone.
------, Programming and Metaprogramming in the Human Biocomputer.
------, Simulations of God -- The Science of Belief.
Alan Watts, The Book (on the taboo against knowing who you are).

========
Phil Hansford, 4/88
Mysteria
(818) 353-8891 (modem)
P.O. Box 83
Tujunga, CA 91042

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 3 -- THE FOUR WORLDS ** 
 
        The ancients described man as mind, body, and soul. Psychologists of the twentieth century added the subconscious to that deffinition. This produces a four-fold classification. The universe is also divided into four corresponding parts ('worlds'), as shown below: 
 
WORLD                   BODY                    	QUALITY 
=====                   ====                    	======= 
 
spiritual world    spiritual body (soul or kia) 	intuition 
mental world       mental body (conscious mind) 	rationalthought 
astral world       astral body (subconscious)   	emotions 
physical world     physical body            		physical senses 
 
        The astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to the physical world. J.H. Brennan says that the astral is the realm of visual imagination. It seems to be both a 'place' and a 'state of mind' at the 
same time. Most occult and magical phenomena originate in the invisible, non-sensate, non-physical realm (ie. without physical senses). Each of the four worlds interacts with the other worlds. Psychic energy flows from the spiritual to mental to astral to physical. The physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. Our center of consciousness is generally within these higher worlds. "We are", to quote the rock music group the Police, "spirits in the material world". 


        There are many similar terms used by other occult groups. For example, 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible world'. Planes are essentially the same as worlds.  Vehicles or sheaths are the same as bodies. Some groups include an etheric or vital body between physical and astral: it is mostly 'physical' with a little of the lower 'astral' besides. And sometimes astral and mental are each divided into two parts (upper and lower). The 'causal body' is the upper 'mental'. 
 
MICROCOSM AND MACROCOSM 
 
        We have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm.  The greater universe, known as the *macrocosm*, includes everything that exists. It corresponds with the *microcosm*, 
or tiny universe, ie. man -- who is thought of as a miniature replica of the macrocosm (whole universe).  This basic magical relationship is demonstrated in the Bible (Genesis 1.27), where God is the macrocosm; and in the writing of Trismegistus ("As above so below").  Since man is in the image of God (universe) it follows that God is in the image of man (in other words, man and the God/universe match each other). The magician, as a microcosm is thus connected with the macrocosm. There is an intimate relationship of energies between you and everything else.  The universe is reflected within us and we are projected into the universe. This is an important theory behind magick and astrology. 
 
MAGICK WHITE AND BLACK 
 
        'Personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypnosis. 'Active magick' is outer directed magick (as in PK) used to affect someone or thing, or to bring about an event. 'Passive magick' is to be affected (as in ESP) 
by an outside non-physical cause. Everyone possesses some magical (and psychic) potential. Some are especially gifted. Usually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. Traning and practice will, of course, improve ability somewhat.  

	Although the forces of magick are neutral, various systems may take on the qualities of good and evil. There is so-called white magick or good magick, black magick or evil magick, and gray magick between them. When many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. By black magick they refer to magick for self-interest and healing *without* specific permission.  Using magick to forcefully control another's will is, in a sense, black magick too. There are also some people on the occult fringe who claim to be, possibly even think they are, 'Satanists', devil worshipers, or black magicians. These people are most likely charlatans, hoaxters, dabblers, or merely misinformed. They may be attracted by the 'art' of black magick, or even by the 'glamor' of doing something 
against the 'rules'. But a real black magician is very dangerous. Because he has dedicated his life to evil. We usually think of 'white magick' as having *unselfish intent*, and (in the extreme case) of 'black magick' as 
being actual Satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. It is all a matter of degree. Most mild self-interest magick (one of the most common kinds) would be called 'gray'. Better terms may be 
*constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. There is also the *high magick* of spiritual alchemy (ie. spiritual growth), also known as 'the Great Work'; and conversely there is 'low magick' which is concerned with materiality.  

        Any magick act is likely to produce side effects regardless of whether or not the desired result is achieved.  Such side effects are no problem for constructive magick, since they are benificial as well. However, aversive magick can produce aversive side effects which may even harm the magician -- aversive magick is dangerous! 
 


MAGICK IS A CONTINUOUS PROCESS 
 
        What we have been calling 'magick' is actually a continuous process. Since your subconscious never rests, your environment is continually being shifted into line with your model. This is true whether you study magick or not.  For most people, these effects are usually very subtle, and they are probably not aware of them. However, as you work 
with the occult, the flow of psychic energy and your awareness of it increases. Your true will is more likely to be strongly expressed. Your luck may be affected (either in a positive or a negative way). Remember, our lives tend to follow what we want down deep. That is why a positive 
outlook is so very beneficial to us. 
 


THE MAGICAL DIARY 
 
        Sometimes it is helpful to keep a diary of your magical experiments and research. Such a diary should include the date, perhaps even some astrological data (or anything else you think may have a relationship to what you are doing).  This is also a good time to begin recording your dreams -- at least the important ones -- in a dream diary. Your dreams 
can tell you a great deal about yourself, and may sometimes reveal premonitions. Dreams are personal. Don't fall for the commercial 'dream book' gimmick. 
 
AFFIRMATIONS 
 
        The mind is always open to suggestion -- especially the subconscious. Most of the time we censor any suggestions according to the model; but one way to break through the censor is with repetition. An affirmation does this exactly. By suggestion, we mean any statement which is capable of affecting your model. Usually suggestion is in the form of a positive statement (such as the hypnotist's patter -- " You are becomming sleepy"). An affirmation is the same kind of thing -- a positive suggestion, which you repeat (affirm) to yourself aloud or silently (for example, "I remember my dreams"). If there is some quality you wish to change or develope within yourself, an affirmation is ideal. Repeat it several times every day at several different times throughout the day, 
expecially when you go to bed. Affirmations are subtle and may require a few months to work. Use them for changes, not miracles. 
 
SIMPLE BANISHING TECHNIQUE 
 
        Visualization is another important method we use to influence the subconscious. A good example of this is the simple banishing technique which follows. Banishing is used in magick to 'clear the air' of negative 'vibes' and interference...  
 
        Visualize a strong white light flowing out the top of your head, flowing down around you and covering you. At the same time imagine you are throwing away any 'problem' vibes.  Maintain the visualization for a half a minute or longer.  Good way to help you handle your emotions, and to control worry or anger. 
 
REVIEW QUESTIONS 
 
1) What is a microcosm? 
2) List the four worlds. Explain. 
3) What is an affirmation? Give an example. 

	BOOK LIST 
Geoffry Hodson, Theosophy Answers Some Problems of Life. 
Marc Edmund Jones, Key Truths of Occult Philosophy. 
Marion Weinstein, Positive Magic. 
Nelson & Ann White, The Wizard's Apprentice. 
Beatrice Bruteau, The Psychic Grid. 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 


Copyright (c) 1988 by Phil Hansford. This article is
is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 4 -- ELEMENTS AND FORCES **

        The Ancients divided the world into four basic principles or *elements* -- earth, water, fire, and air.  That viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with emotions, the human psyche, and with nature than are modern explanations of the world. These
*magical elements* are also of some importance in astrology.  Many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world.  Each element has a symbol and color. (Common symbols are -- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it.)  Colors of the elements are -- earth: brown and green; water: blue; fire: red; air: yellow...The Eastern tattvic system uses different symbols and colors. (The tattvic symbols are briefly described later on in this course.)  The elements are often used in magick ritual.

        Magick sees relationships between things. These relationships are called 'correspondences'. Although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun). Tables of these relationships, called 'Correspondence Tables', are available (an important one is Crowley's '777'). Thus one thing or symbol can be used to suggest another. This is important in
magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid.


        The magical elements have correspondences with the tarot cards as the four suits. The four quarters (directions of the universe as used in magick ritual) and the Archangels also correspond with these same elements --

Element         Suit            Quarter         Archangel
=======         ====            =======         =========

earth           pentacles       north           Uriel
water           cups            west            Gabriel
fire            wands           south           Michael
air             swords          east            Raphael

        Astrological signs also correspond with the elements.  Taurus, Virgo, and Capricorn are earth signs. Cancer, Scorpio, and Pisces are water signs. Aries, Leo and Sagittarius are fire signs. Gemini, Libra, and Aquarius are air signs.

ELEMENTALS

        The magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits.  These are grouped into four main categories --

Gnome (earth)   Undine (water)  Salamander (fire)  Sylph (air)
=============   ==============  =================  ===========

dwarfs          nymphs          jin (genies)       fairies
elves           tritons                            storm angels
brownies        mermaids
hobgoblins      mermen
lepricauns      sirens
                harpies

        Elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities -- especially if you are tired or sleepy. Although elementals exist naturally, it is also possible to create one which will exist for a limited time -- no elemental has immortality. A created elemental is called
an 'artificial elemental'.  


        To the Ancients, elementals were the physical explanation of the universe. However, some contemporary occultists see them only as symbols for forces and otherwise not 'real' at all. Another word sometimes used for elemental is 'familiar' (usually in medieval witchcraft); the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat.

YIN YANG

        Chinese philosophy and acupuncture talk of yin yang.  This is the idea of polarity, or opposite pairs, as shown --

        YIN                     YANG
        ===                     ====

        water                   fire
        contraction             expansion
        cold                    hot
        feminine                masculine
        moon                    sun
        negative                positive
        passive                 active
        ebb                     flow
        wane                    wax

The list could go on. In Chinese literature it is quite long.  Some occultists suggest everything can be similarly arranged into related opposite pairs.


SIMPLE MAGICK

        Here is a simple magical technique you may wish to try. It is a variation of affirmation, which was discussed in an earlier lesson...To help you to achieve your goal (magical or otherwise), find a word or short phase which sums up what it is that you want to accomplish. Write the word (or  phrase) down 10 times each day until you achieve success.


REVIEW QUESTIONS

1) List the four elements.
2) What is an elemental?
3) What are correspondences?

BOOK LIST

William Britten, Art Magic (long out of print, but in some
	libraries).
Pete Carrol, Liber Null.
Wing-Tsit Chan, A Source Book in Chinese Philosophy.
Manly Hall, Unseen Forces.

========
Phil Hansford, 4/88
Mysteria
(818) 353-8891 (modem)
P.O. Box 83
Tujunga, CA 91042

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 5 -- CHAKRAS AND MEDITATION ** 
 
        According to East Indian philosophy, man possesses seven major *chakras* or psychic centers on his body. Each of these forms a bridge, link, or energy transformer; changing pure (higher) energy into various forms, and connecting the four bodies (ie. spiritual, mental, astral, and physical) together.  The chakras are located along the nadies (a network of psychic nerves or channels) and follow the autonomic nervous system  along the spinal cord. Chakras correlate with major acupuncture points along the 'governing vessel meridian' (acupuncture term).  The seven major chakras are connected together by three major nadies which are parallel and near each other. The middle nadi is called *sushumna* and it has neutral characteristics. The nadi on the left (ie. nearest your left hand) is the *ida* nadi which has yin characteristics. On the other side of sushumna 
(nearest your right hand) is the *pingala* nadi, having yang qualities.  

        Chakras are visible to clairvoyant sight as varously  colored rotating circles or funnels. In the East they are described as petaled flowers or lotuses. Sources disagree on the  colors. 
 
        The first chakra, located at the base of the spine at the perineum is the *root chakra*, muladhara. It primarily  relates to the element of earth and to psychic smell.  
        The second chakra, known as the *sacral center*, svadhisthana, is located above and behind the genitals. Its dominant element is water, and it is related to psychic taste. 
        Third of the chakras is the *solar plexus*, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance).  
        The *heart chakra*, anahata, is the fourth chakra, located over the heart and corresponding with the element of air, and also with psychic touch. 
        The fifth chakra is the *throat chakra*, vishuddha, located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience). 


        The remaining two chakras are very important. They relate mostly to elevated states of consciousness. The *frontal chakra*, (or 'third eye') ajna, the sixth chakra, is located between, and slightly above, the eyebrows. Ajna is the center of psychic powers and can produce many psychic effects. Meditation on ajna is said to cure nervousness. 

        Finally, the *crown chakra*, sahasrara, located atop the head, (pineal gland) is the seventh chakra. It is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. 
 
        There are also many minor chakras throughout the body. Each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. 
 



THE TATTVAS 
 
        Some occultists prefer to describe the magical elements as tattvas according to the Eastern system. Notice that these symbols and colors are generally different than the western symbols and colors for the elements. 
 
element             tattva              tattvic symbol 
=======             ======              ============== 
 
earth               prithivi            yellow square 
water               apas                silver crescent 
fire                tejas               red triangle 
air                 vayu                blue circle 
(spirit)            akasa               black oval 

 
YOGA 
 
        Yoga originated in India. It is a physical or mental discipline designed to condition and invigorate the mind and body.  There are many kinds of yoga, but they may be generally divided into three main types... 
        Hatha yoga -- affect the mind through the body using physical exercises; improve physical health and endurance. 
        Raja yoga -- affect the mind through mental training; improve concentration. 
        Mantra yoga -- affect the mind through chanting and affirmation; achieve relaxation. 
 
MEDITATION 
 
        This is a much touted area of the occult. There are many meditation techniques, and many claims made for the benefits of meditation. Basicly, meditation has two functions -- relaxation, and perhaps, improved concentration. There are two main types... 
 
        1) concentration meditation (focusing), 
        2) insight meditation (mindfullness). 
 
Most kinds of meditation are the concentrative type. One simply focuses his attention upon a single physical object (such as a candle flame); upon a sensation (such as that felt while walking or breathing); upon an emotion (such as reverence or love); upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, seebelow)...Concentration meditation is, simply put, a form of self-hypnosis. 
 
        A mantra (or mantrum) is one or more words or syllables which are repeated -- often chanted -- aloud...A simple yet powerful mantra is to vibrate the mystical word 'OM'. This mantra has long been associated in India with the godhead/unity.  Use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. Use it before magick ritual to 'get into the mood' and afterward to 'dismiss the 
forces'. You vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or less constant pitch as well. Let the sound fade at the end of the mantra. A powerful one such as 'OM' will seem to vibrate the air around you. It should be vocalized for 5-10 seconds and repeated a number of times with a few seconds rest between each vocalization. Chanting of mantras may cause slight dizziness from hyperventilation. 
 
        The other main type of meditaiton -- insight meditation -- is the analysis of thoughts and feelings in such a way as to cause realization of the subjectivity and illusion of experience. This is done in a effort to attain trancendental awareness. Such statements as, 'This body is not me', fall under this category. Buddhist meditations are usually of this type. 
 
CHAKRA MEDITATION 
 
        There is a special type of concentrative meditation which we will call 'Chakra meditation'. This is basicly Kundalini yoga -- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. The practice, considered dangerous by 
some, will produce deffinite physiological sensations and psychological effects if continued long enough. It should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. Certain drugs and medications, such as those used to treat epilepsy may retard progress. Although the technique is very simple, it may eventually produce powerful results. Results may at first appear hours after the practice during sleep. As each chakra is energized by this practice, it is said to add occult powers (sidhis), until at last the crown chakra is reached, and with it, full enlightenment is attained. Sometimes kundalini awakens all by itself. 

        To practice this chakra meditation, you simply concentrate on the chakras, beginning with the root chakra, and moving progressively up, as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher chakra. As we mentioned the chakras have certain properties associated with them, so that this type of visualization may 
'raise consciousness', promote astral projection, and other things -- once you have reached ajna and eventually the crown chakra. You might typically meditate in this fashion for 15 minutes to a half hour a day. It might help to practice some hatha yoga or other physical exercise in an effort to make the spinal cord 'more flexible'. Diet may also affect the process. The technique is also similar to the Tibetan 'Tummo' meditation.  The rise of kundalini is sometimes experienced as a 'vibration' or buzzing, as light, or as heat.  

 
HEALTH AND DIET 
 
        Certainly the way you treat your physical body will affect your mind. In magick you want an alert mind. Therefore, your body must be as healthy as you can keep it. Take care of your body. Exercise regularly. eat a good diet (with vitamin supplements), and do not consume anything which will have a negative effect upon the mind. Drugs, smoking,, and alcohol 
should be restricted, or eliminated. (The mind can create any condition which a drug can create.) A good rule here is moderation in what and how much you consume. (Most of this stuff is pretty obvious isn't it.) You may also want to cut down on sugar and processed foods. Many occultists advise dietary changes, expecially the non-eating of meat. We cannot deny the 
physical, psychological, and spiritual effect which all foods have. This effect may be described as the 'heaviness' factor of foods. Various foods are so ranked in the chart, lighter to heavier... 
 
        1.  lettuce and other greens. 
        2.  fruits and most vegetables. 
        3.  wheat, rice, and other grains. 
        4.  nuts, beans, and other legumes. 
        5.  cheese, dairy products, including eggs. 
        6.  fish, seafood. 
        7.  chicken, poultry. 
        8.  beef, pork, other red meats. 
 
Note that meats, especially red meats are the 'heaviest' foods.  Generally, foods which are harder to digest, or which are higher in protein are 'heavier' than those which are not. Animal products are heavier than plants. Foods high in carbohydrate (candy, bread, starch) are heavy. However, the 'heaviness' of foods is not directly related to the amount of calories.  


        What this means is that for various reasons, the heaviness of food in your diet will affect your magical experiences. You may be able to increase your psychic receptivity ('energy level') by eating lighter foods, or by eating less. Conversely, emphasizing heavy foods in your diet, or eating larger helpings, may help to 'bring you down to earth' should you 'rent the veil' too much. These are generalizations, of course, and it may take a number of days of dietary change before you notice much effect. I do not advocate radical dietary changes, excessive fasting, or malnutrition. Your good health is far more important in magick than any temporary effect you get from prolonged starvation. A change in diet will sometimes only 
produce a temporary effect, until the physical body adapts to the change. Healthy natural foods and lifestyle make it easier for us to be healthy, but ultimately, good health is a mentual quality (attitude). 
 
THE FOUR-FOLD BREATH 
 
        With physical exercise too, moderation is advised.  (You should be cautious, or not attempt it if you have a respiratory or heart condition. Check with your physician if in doubt, and don't overdo.) One of the most useful physical exercises is pranayama, or controlled breathing (actually a type of hatha yoga exercise). For this and any other calesthentics or hatha yoga which you might choose to do a 'kitchen timer' is suggested (many of these aren't accurate for under three minutes, but are helpful for longer periods). 


        The main purpose of pranayama is to relax the body and mind. There are many kinds of pranayama, but a simple one called the 'four-fold breath' will suffice. This consists of four short quick inhallations, then four short quick exhallations; then repeat, continuing until the allotted time is used up. It will take about 1 1/2 seconds for the four inhallations, and about 1 1/2 seconds for the four exhallations; or about 3 seconds for the complete in-out cycle ('rep' for repetition). There should be no strain of any kind during your pranayama. You will probably notice a slight dizziness, particularly at first, since the effect of pranayama is to hyperventilate. Try sitting back in a chair with your eyes closed when you do your pranayama.  Begin a minute a day for the first week and gradually increase up to about five minutes a day. If you do the pranayama befor 
your magical activity, it will help you to get 'into the mood'.  It is also an excellent aid to relaxation and tension release.  Pranayama should not be done during heavy air pollution. Other exercises you might consider are hatha yoga, calesthentics, walking or jogging. 
 
REVIEW QUESTIONS 
 
1) What is a chakra? List them. 
2) Name the three major nadies. Which nadi is hot? 
3) What is pranayama? 
 
BOOK LIST 
 
Arthur Diekman, The Observing Self. 
W.Y. Evans-Wentz, Tibetan Yoga and Secret Doctrines. 
Sandra Gibson, Beyond the Mind. 
King and Skinner, Techniques of High Magic. 
Swami Sivananda, Kundalini Yoga. 
John Woodroffe (pseud. for Arthur Avalon), The Serpent Power. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 6 -- THOUGHTFORMS AND SPIRITS ** 
 
        Although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the I Ching, and direct psychic means (especially clairvoyance).  True divination is more than a mechanical system, for it implies true psychic interpretation (receiving). Some form of divination is often used in magick ritual to communicate with 
the entity invoked. 

        Since divination operates through the mind, it is affected and biased by the mind. Our attitudes and fears may alter it. Sometimes results are very detailed, and accurate -- but not always. Often the future is plastic and changeable anyway, and the use of magick may alter the result. Thus divination shows tendencies only, which may be helpful, but must not rule us. 
 
DEVELOPING CLAIRVOYANCE 
 
        It is possible to improve your natural ability with clairvoyance through practice. A good start might be to look around you, then close your eyes and try to picture your surroundings. This is also good exercise for visualization. And visualization is an essential talent in magick. Open your eyes again and check your accuracy. Then close your eyes and try it 
again. When you use your physical eyes, look at everything like a child seeing it for the first time. Let the vividness of color and form burn into you, until everything takes on a veritable glow. Try to capture that glow when you close your eyes now and picture your surroundings. It's just a simple step to extend what you see with your eyes closed into what you remember seeing in the next room, or what you *imagine* seeing in the next building, the next city, even the other side of the world. Don't expect perfect results, especially at first. Just try to be even partly right. Another exercise is to picture a clock face, and thereby tell the time 
clairvoyantly. 

 
THE AURA 
 
        Under the right conditions, it is possible to clairvoyantly observe a colored light around other people. This is known as the 'aura'.  Sometimes the aura is seen as multi-colored emanations around the person, built up of various differently colored layers and zones.  Although many 
occult dabblers claim to be able to see the aura easily and under many varied conditions, I seriously doubt that they do.  There are optical illusions and qualities of sight which can sometimes trick one into thinking he sees what he does not see. In this area, the quality of sight known as after image is especially pertinent. Do this: stare at any solidly colored bright object for a few moments. Very intense red, green, or blue are especially good for this. Now look away at a white surface and you will see a phantom image of the object in its complementary color (a red object will show green, a blue one orange, etc.).	If the bright object is in front of a light surface, you may observe a fringe of complementary color 
around the object after a few moments. This is all very normal, and is used by some magical groups as an aid to visualization sometimes called 'flashing colors'. Some silly people will stare at other people in the same way. And when they see the after image of the person's clothing, they think they are seeing his aura. What is more, various meanings have been attributed to the colors of the aura. A psychic who can see the aura is supposed to be able to determine that persons emotional state. Thus psychic frauds can have a marvelous time with auras.  One deluded psychic taught a class I attended in which he performed instant psychoanalysis on the 
basis of the supposed aura. It was obvious that he was actually observing after images from the students clothes! 

        This brings us to the chart of aura colors on the next page.  It is a general guide, based mostly on Theosophical material.  Various groups may attribute different meanings to the colors.  The colors we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing.	Surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart.  That quality of color is useful in magick ritual. 
 

 
 
 
 
                        COLORS OF THE AURA 
 
BLACK   malice 
                        dark gray       depression 
                        pale gray       fear 
BROWN   materialism 
                        muddy gray      selfishness 
                          or 
                        dull rust 
RED    energy 
                        bright red      anger and force 
                        dirty red       passion and sensuality 
                        dull red        selfish love 
                        rose            unselfish love 
ORANGE  pride 
                        orange cloud    irritability 
                        bright orange   noble indignation 
YELLOW  intellect 
                        yellow-green    low intellect 
                        earthy yellow   selfish thought 
                        lemmon          high intellect 
                        bright gold     logical thinking 
                        brt. red-yel.   spiritual thought 
GREEN   empathy 
                        gray-green      deceit, jealously 
                        greenish-brown  jealousy 
                        emerald green   unselfish resourcefulness 
                        foliage green   sympathy & empathy 
                        brt. apple-grn  strong vitality 
                        brt. turquoise  deep sympathy & compassion 
BLUE   devotion	(religious feeling) 
                        gray-blue       fetishism 
                        light blue      noble spiritual devotion 
                        dark blue       religious feeling 
                        brt. lilac-blu  lofty religious idealism 
VIOLET  spiritual                       psychic & spiritual 
                                          faculty 
WHITE   purity/protection 
 

THOUGHTFORMS AND SPIRITS 
 
	Whenever we concentrate our thoughts, we draw psychic energy together.  This is called a thoughtform.  Usually the energy dissipates as soon as we break the concentration, but it is possible to purposely concentrate energy in this way, producing very strong thoughtforms.  Such thoughtforms are 
vortexes or centers of psychic energy.	They can exist as entities by themselves, at least for a while.  They are basically inanimate, non-thinking forces.  Talking to one is about as logical as talking to a chair.  In this way, thoughtforms are similar to elementals, ghosts, and spirits.  All of these psychic entities consist of a psychic energy vortex which could be described as a localized field or as a discontinuity of the physical world. 

	Psychic entities respond to certain electrostatic and magnetic fields, and to other energy vortexes. That is why they respond to magick ritual. Someday, we may accomplish the same thing with electronic machines. Psychic entities are sometimes able to affect our thought processes. 

	Thoughtforms, elementals, and ghosts are usually not very smart.  If they display any intelligence at all, it is limited.  They are the morons of the spirit world.  Their behavior is usually automatic, repetitive, robot-like (just like some people).  We see that artificial elementals 
are little more than astral robots.  Spirits and deities are more intelligent and volitional. 
 
DIRECTED ATTENTION 
 
	Your mind follows your attention. Wherever you direct your attention, there will your thoughts go too. By directing attention to a specific place or purpose you *focus* mental energy upon it. 

	For example: you're having lunch in a cafeteria crowded with people. It is a large place, and everyone there is talking at once, so that the room is a constant jumble of noise. You happen to notice a man accross the room; he reminds you of someone. All at once he drops his fork and you hear it hit the table. But would you have noticed the sound of his fork if you had not been looking? No. Only by focusing your attention there were you able to pick out that individual event and associated sound. 


	It is a dark night. You are walking and the only light you have is from the flashlight you hold in your hand.  As you move the flashlight around, the beam of light from it directs your attention first one way then another. Now, the mind is something like that flashlight in the dark. And by directed attention, you point the mind to one place or another. As with that flashlight beam, you see where the mind is pointed; nothing more. The rest is 'noise'. And so we could define mental noise as anything not focused upon. In another way, noise could be considered as negative emotions, attitudes, and thoughts which make it more difficult to direct the attention. 

	Your emotions follow your thoughts quite easily. Your emotions are not YOU, but are rather reactions prompted by your model and ego -- like a performance or an act, while the real you watches. In a similar way, directing your attention toward a specific emotion will cause you to 
experience that emotion. 
 

VISUALIZATION EXERCISES 
 
        Visual imagination and concentration are very important in magick. Here are some exercises to help in your development... 

        A. Close your eyes and visualize a single digit number as clearly as you can. Then a two digit number, then a 3 digit one. Hold the visualization in front of your 'inner eye' for about two minutes. Repeat with a letter or a word. 
        B. Visualize a brightly colored green circle or spot.  Again hold the visualization for two minutes. Try again with a different color. 
        C. Visualize in succession, each one of the tattvic symbols, in their proper color. Hold each symbol for at least two minutes. 
        D. Look through a tarrot card deck and pick out several of your favorite cards. Then, after briefly studying a card, visualize it vividly in detail. Hold the visualization for at least two minutes. Do this for each card you selected. 
        E. Repeat the above visualization exercises with 
your eyes open.  

 
REVIEW QUESTIONS 
 
1) What is the aura? 
2) What is a thoughtform? 
3) How can you develope clairvoyance? 
 
BOOK LIST 
 
Annie Bessant and Charles Leadbeater, Thought Forms. 
W.E. Butler, How to Develop Clairvoyance. 
J.H. Brennan, Astral Doorways. 
Piero Ferrucci, What We May Be. 
Kilner, The Human Aura. 
Swami Panchadasi, The Human Aura. 
A.E. Powell, The Etheric Double. 
Harold Sherman, How to Make ESP Work for You. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 7 -- BASIC RITUAL ** 
 
        'The first part of every ceremony is the 
        banishing; the second the invoking.' 
                   (--Crowley, Magick, p. 104) 
 
        It may be said that ritual is the very heart of magick.  For it is through ritual that we achieve our magical results. Ritual is a magical procedure or ceremony we perform in order to change the environment. Usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. Most often the change achieved is subjective (it may be subtle) and in the physical world. Outsiders may put them down to coincidence, but the effects are very real. Magical goals for a ritual should not be taken lightly. 

        The successful practice of magick depends upon strong belief. The simplest ritual of them all must be belief itself. If you can believe in your desired results strongly enough, that act is a magical ritual which will achieve your results. Even a very complex ritual is no more effective than strong belief. There are aids to concentration which may help. Thus in *creative visualization*, imagination and controlled breathing are brought into play. 

 
CREATIVE VISUALIZATION 
 
        When you want to magically achieve something, first picture it clearly in your mind. The more deffinite and specific your idea of what it is the better. Picture yourself having it or doing it. Visualize it as vividly and as intensely as you can and hold it in your thoughts for a few 
moments. Concentrate on it intensely (it may help to hold your breath). Feel the energy of desire welling up inside you. Then suddenly feel the image or desire released from your mind. Feel the energy filtering through the image and intensifying it, as if the image is a 'stencil'. Imagine the 
energy exploding out from you into the macrocosm in all directions at once, and feel the universe 'tilt' as it reacts to the force. (At the same time it may help to release your breath suddenly). Feel the energy draining from you. Finally, *believe* that your purpose *has* been accomplished; that it 
HAS HAPPENED, perhaps saying something such as "so mote it be", or "it is done".  
 
THE BASIC PARTS OF A RITUAL 
 
        Often rituals are more formal than the above, but any full magick ritual must always reduce to these stages -- 1) imaging; 2) building; 3) firing.  Sometimes a ritual must be repeated every day for a while to achieve difficult results or to overcome weak belief. 

 
THE MAGICK CIRCLE 
 
        Often an important part of formal ritual is the magick circle. Medieval magicians considered the circle essential, and placed great emphasis upon its exactness.  Elaborate designs were invented with many layers of complex symbols and words. It was very important that the circle 
be completely intact with no breaks in it. The magician and any other participants stand in the circle during ritual. The ritual began with a banishing of evil forces (using the lesser ritual of the pentagram for example) to keep them outside the circle. Today, circles are made on the floor with chalk or paint, rock salt, or a rope. Whatever its form, the circle is still an important part of magical protection for the magician. This is especially important for aversive entities and purposes. The circle also helps in focusing the energy of the ritual toward its purpose, that is, it keeps it contained until the magician is ready to release it. Of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement the circle with electronic equipment for a 
similar purpose. We are researching the practicality of electrostaticly charged Faraday shields.  
 
ARTIFICIAL ELEMENTALS 
 
        An artificial elemental is useful for certain tasks: 1) invisible watcher and observer, telling you what it sees; 2) psychic guard; 3) it can be used in healing; 4) it is helpful in other ways. Ophiel calls the artificial elemental a 'familiar'. Producing your own artificial elemental is fairly easy.  YOU MUST ASSUME THAT THE ACT HAS PRODUCED RESULTS, EVEN IF YOU DO NOT IMMEDIATELY OBSERVE THEM. It is entirely possible to produce one of these little beasties and not know it (not being clairvoyant enough to 
observe it directly). Therefore, and this is a general principle of any magick, never ignore forces you have set into motion. Even though you may not see the elemental, you may nevertheless 'feel' it.  

        WARNING -- Do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. Should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. 
 
HOW TO CREATE AN ARTIFICIAL ELEMENTAL 
 
        You can create your own artificial elemental for various purposes. An artificial elemental is basically a thoughtform which has been strengthened with emotion. Refer to the aura color chart in the previous lesson and decide what color to make the elemental, based upon your intended purpose. Apple green is a good choice for general purposes. 
Then decide on a shape or outline. Do you want your elemental to resemble some sort of animal? A simple circle or cloud is a good place to start. With this in mind you can use ritual to create your elemental. Creative visualization is good for this. Visualize it glowing before you. A darkened room is helpful for this. 

        Communicate with your elemental with telepathy, by talking to it, or with creative visualization. Your artificial elemental is closely linked to you and your subconscious attitudes.  It will generally not do things you think it cannot do. As in any magick, results relate to effort and belief. Another way of looking at an artificial elemental is as an aspect of your personality (sub personality) which has been detached from you. 
 
INVOCATION 
 
        Formal ritual usually involves the invocation (ritually calling up) of a god or goddess, spirit, or other entity. In this sense, magick is somewhat similar to pagan religion and witchcraft. However, we consider magick ritual a technique, not a religion. Worship need not be involved. 
Sometimes the invocation of an entity creates an artificial elemental. 
        Crowley says there are three different kinds of 
invocation -- 
        1) Devotion to the entity (as in the Bhakti yoga of 
the Hare Krishna sect; the Faustian devil pact). 
        2) Ceremonial invocation -- usual method of the 
middle ages. 
        3) Drama -- usually needs more than one person (as in 
a mass). 


        Because of the microcosm-macrocosm identity, when you invoke the gods, you are invoking aspects of yourself. Jung has referred to the gods as primitive archetypes.  This makes it sound like spiritual entities are illusions. But in fact the microcosm-macrocosm identity does not discredit the gods and goddesses. It instead helps to illustrate our relationship to the cosmos. 
 
>>CAUTIONS<< 
 
        1. Balance is important in magick. Vary the entities invoked in order to keep your personality in balance.
 
        2. Often as not a ritual may produce side-effects, usually something similar to, though not exactly the desired goal. If the true goal is delayed (as sometimes happens) we may see the side effects first. And if for some reason the goal is not achieved at all ('missing the target') the side effects may be pronounced. Examples: 1) You use magick ritual to hurry shipment of an anticipated package in the mail. Side effect -- the next day an unexpected package (the wrong one) arrives instead. 2) You use magick ritual to cause a certain person to phone you. Side effect -- for several 
days all sorts of people phone you...The sides effects will not affect you (or anyone else) adversely unless that is what you inwardly want. 

        3. We may say with certainty that "something always happens" when we perform a magick ritual. But like everything else, magick follows the 'law of results'. This means that results require effort of some kind. And if you don't work hard enough at it you don't get results. Difficult goals have greater resistance (magical inertia) to overcome. If the ritual doesn't produce the desired results there is a good chance that the reason for the failure is within oursleves. Be certain there is no contradiction between your model and your magical goals. Sometimes self doubt and mental 
contradictions (wanting and not wanting at the same time) may interfere. The first step in magick is to re-program your model. And, of course you can help your magical results by working on the physical level toward your goals. Don't expect them to fall into your lap by themselves. 


        4) A peculiar quality of magick is time displacement. Results of a ritual are not usually instantaneous. There is often a delay of 12 hours or more. Difficult tasks or weakly performed ritual are more likely to be delayed. In most cases a slight delay is alright, and it gives us time to get used to the comming changes. And sometimes the effects of a ritual 
appear to extend to before the ritual was performed! 

        5) Because of the way magick works, a ritual may create an emphasis in what is sought, and a de-emphasis in everything else. Balance is therefore important here. Once the magical result is achieved it may be 'bound' to you and difficult to get rid of should you later decide to do so. 

Example: You use a magick ritual to help you find and buy a new house. Years later when you decide to sell it, you are unable to do so. Consider your magical goals wisely so you dont get stuck with something you don't really want. Note that theory says you can always unbind through ritual what was bound to you...theory says. 

        6) Sometimes the environment appears to react against the magick after the results are achieved. This is particularly noticeable in using magick to affect the weather (and the main reason why you should NOT use magick to affect the weather). For example...Your performance of a ritual to produce a sunny day produces a sunny day. The next day is sunny, alright, but the rest of the month is cold and overcast. Here the weather seems to react to the magick in the opposite way to re-establish its natural balance. It is something like pushing a pendulum to one side and releasing it -- the pendulum swings to the other side. To quote 
Emmerson -- "For everything you gain you lose something...". I don't know that this is always true in magick, but it does illustrate the point. And another reason not to use magick to affect the weather is that it might foul it up in other parts of the country (world??). 

        7) Finally, magick ritual (or any magick or occultism) is very dangerous for the mentally unstable. If you should somehow 'get out too far', eat 'heavy foods' as previously discussed (lesson on chakras) and use your religious background or old belief system for support. But remember too, that wierd experiences are not necessarily bad experiences. 

 
REVIEW QUESTIONS 
 
1) What is creative visualization? 
2) List the basic parts of a ritual. 
3) What is invocation? 
 
RESEARCH TOPICS (for independent study) 
 
1) Examine the differences between western magick and oriental 
   magick. 
2) How do medieval grimoirs follow the basic ritual pattern? 
3) Research and design your own formal ritual. 
 
BOOK LIST 
 
P.E.I. Bonewitz, Real Magic. 
David Conway, Magic: an Occult Primer (or Ritual Magic). 
Aleister Crowley, Magick in Theory and Practice. 
Denning and Phillips, Creative Visualization. 
Ophiel, Creative Visualization. 
A.E. Powell, The Astral Body. 
________, The Mental Body. 
Joseph Weed, Wisdom of the Ancient Masters. 
Julian Wilde, Grimoire of Chaos Magick. 
 ======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 8 -- HEALING AND BANISHING ** 
 
        Psychic or spiritual healing is a human potential we all possess. Some people are especially good at this. It is probably easier to heal someone else by occult means than yourself. In addition to healing in the presence of the person, there is 'absent healing' in which the healing 
occurs at a distance. Note that there are some who maintain that influence on another person without his specific knowledge and permission (yes, even in healing and helping) is black magick. (After all, everybody is living according to his own true will, so that healing or helping someone without permission is affecting his will). This means it is important to tell the person what you are planning to do and to ask his permission. The theory of psychic healing is that sickness is characterized (although not necessarily caused) by a deficiency and imbalance of vital energy. Psychic healing transfers energy from the healer to the sick to repair and rebalance his energies. If an inept healer overdoes the process, or if he doesn't take the precaution to 'disconnect' himself afterwards, he may find himself 
becoming sick due to energy drain and a linkage to his subject. Similarly, the healer should always be in a good state of health or he could unintentionally transfer his illness to the subject.  

        The basic methods of psychic healing are: 1) creative visualization, 2) prayer, 3) ritual. Creative visualization is one of the easiest techniques. Mild illness may yield to only one or two treatments; serious ills will require many treatments over time. Psychic healing should always be combined with medical care and treatment. It does not replace 
doctors, medicine, or hospitals, since different levels (worlds) are involved. In creative visualization, we visualize the person being well. It may be helpful to utilize the appropriate color from the aura chart (such as bright apple-green, rose pink, or white) sent as a beam to the person or as a cloud surrounding him. This technique can be extended to include a simple kind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. Sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. 
 
THE BANISHING RITUAL 
 
        One of the most basic and useful ceremonial rituals of magick is called the *banishing ritual*, or lesser ritual of the pentagram. A pentagram (or pentacle) is a five-pointed star with the point up. The banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. The psychic 
barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones.  Thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. The ritual requires that you use a magical implement or "weapon", such as a 
ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions). Also, you will be chanting ('vibrating') some Hebrew names of God.  

        Holding your magical weapon and facing east, extend your arm out straight in front of you. In this ritual you will use the full sweep of your arm to draw the pentagram in the air. Follow the description below by beginning at the lower left and sweeping your magical weapon up toward the 
right, etc. as shown. Do not bend your arm at the wrist or elbow. While you do this, visualize the lines and eventually the star as vibrant white, floating in the space before you.  You are projecting energy to do this, and the result will be a gleaming 5-pointed star floating in the east; visualize this as vividly as you can. Now you will energize it further 
by piercing the center of it with your magical weapon and vibrating (speaking slowly in a slightly lower than normal pitch, remember) "Yod-He-Vau-He". 
 
============================================= 
        -- DESCRIPTION -- 
 
Approximate points on a round clock face -- 
1. Begin at 7:30 position. 
2. Point to 12 oclock position.  
3. Point to 4:30 position. 
4. Point to 10:30 position. 
5. Point to 2:30 position. 
6. Return to 7:30 position.] 
 
============================================= 
 
        Then turn slowly to the next cardinal point in sequence, and as you do so, with your arm still extended in front of you, visualize a white line connecting around to the cardinal point. Trace a similar pentagram with the appropriate words and following the same procedure: 
        South -- Adonai Tzaboath 
        West  -- Eh-Ei-He 
        North -- Agla. 
Now complete the white line drawn back to the center of the eastern pentagram. Note that the cardinal points must be followed in a clockwise order, and the pentagram must be drawn in the manner illustrated; to do otherwise would change the function of the ritual. The result of all this should be a large bright white pentagram visualized hanging in mid-air 
at each of the four directions, all tied together by a bright white line. You could now, for example, visualize the pentagrams moving out to the circumference of your home, thereby protecting all within. 

        There is also a somewhat simplified version of this ritual in which the pentagram is traced only once overhead and then is energized with one of the four names, such as "Eh-Ei-He". Oftentimes the simplified version is sufficient, but naturally the effect of the full version is more 
complete.  

        One of the primary uses of this ritual is to ward off psychic attack -- that is, when another is (consciously or unconsciously) attempting to harm you, cause sickness, accidents, bad dreams, emotional upset, or to force you to do something against your will. Fortunately this doesn't happen very often. The world of the magician is fairly safe for the pure of heart. Psychic attack usually depends upon vulnerabilities. If you are not vulnerable you are safe. Thus unificaition with the true will is the greatest protection possible. And the use of the banishing ritual is never hurtful. You can even use it to hold off negative aspects of 
yourself.  
        Other forms of protection sometimes helpful (depending upon one's model) are recitation of the 'Lord's Prayer', the 23rd, and 91st Psalms. 
 
REVIEW QUESTIONS 
 
1) What is a pentagram? 
2) What is psychic healing? List the basic methods. 
3) What is the banishing ritual? Why is it used? 
 
BOOK LIST 
 
Dion Fortune, Psychic Self-Defense. 
________, Sane Occultism. 
Adeliade Gardner, Vital Magnetic Healing. 
Max Heindel, The Vital Body. 
Ernest Holms, The Science of Mind. 
Mouni Sadhu, Theurgy. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 9 -- ASTRAL PROJECTION ** 
 
        Astral projection (OOBE, out of the body experience) is a popular area of occult literature; for traveling to see other worlds and places while the physical body sleeps or is entranced is an exciting notion. Astral projection is not dangerous. It is as safe as sleeping. Most dreams are probably unconscious astral projections, anyway. Although there has 
been quite a bit written on the subject, astral projection is difficult for many people. The main difficulty is the tendency to forget dream consciousness upon awakening. Accordingly, the successful practice of astral projection requires work. 

        Modern psychology discounts the idea of actual OOBE (that the spirit temporarily vacates the physical body).  However, the idea is very ancient. The Tibetans have an entire system of yoga (dream yoga) based upon astral projection. And here we have an important assumption: you are involved in an OOBE (at least to a degree) whenever you dream. What sets it apart from a full OOBE is your hazy consciousness during the experience and poor recall afterwards. Many people forget most of their dreams completely. Learning astral projection requires a kind of inner mental clarity and alertness. 

        Dreams are a door to the subconscious which can be used for psychological and spiritual insight, and sometimes for precognition. Dream content is influenced by external sounds and sensations. For example, a loud external noise (such as a train) will likely appear in your dream (if it doesn't wake you up!). Dreams are also influenced by events of the previous day, by your moods, and by suggestion.  Everyone normally dreams 4 or 5 times a night (about every 2 hours). The longest dreams occur in the morning. Everyone dreams. You are more likely to remember the details of your dream when you first wake up. By keeping a dream diary you will improve dream recall. Have writing equipment or a tape recorder at your bedside for this purpose; also a light which isn't too bright. Suggest to yourself several times before you go to sleep, "I will awaken with the knowledge of a dream." Then when you do awaken, move quietly (sometimes 
just turning over drives the idea away). Remember first, then write the dream down, and then add as many details as possible. The next day check for objective facts and expand if you can (by remembering 'what happened before that'). Once you start remembering your dreams in this way, it will become easier to do so. (If you are unsuccessful at this, and *really* want to remember your dreams, you could arrange for someone to sit by your bedside all night long with a dim light on. Then when he sees your eyes moving back and forth -- rapid eye movements, a sign you are dreaming -- he can wake you and ask for a dream report.) 
 
FORMS OF ASTRAL PROJECTION 
 
        Astral projection may be subdivided into three basic types: mental projection, astral projection (proper) and etheric projection. And your OOBE may shift between them.  Mental projection is really simple clairvoyance ('remote viewing'), and 'traveling in your mind'. Imagination plays a key role. The experience of mental projection is not particularly vivid, and you will more likely be an observer than a participant. Nevertheless, mental projection is an important 'way in' to astral projection proper. 

        During mental projection and astral projection you are able to travel through solid objects, but are not able to act directly upon them or to move them (if they are in the physical world). This is not true during etheric projection. Whether it is simply subconscious expectation, or whether it is a true etheric projection which in theory means that part of your physical body has been relocated with your projection (the etheric or vital part) may be difficult to determine. Etheric projections generally travel at or very near the physical world. There are even cases reported (very, very rare ones) in which the entire physical body is transferred to another location (teleportation), or cases in which the physical body exists and acts in two separate places at once (bilocation)!  

        But our primary interest is astral projection proper, and mental projection to a lesser extent. Astral and mental projection are not confined to the physical world. Travel in the mental and astral realms is feasible, and often preferred. Nor are astral and mental projection restricted to the realm of the earth (you could even go to the moon and planets). 
 

STATES OF CONSCIOUSNESS 
 
        The electrical activity of the brain has been observed and classified with EEG (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. Brain activity has been found to produce specific ranges for 
certain basic states of consciousness, as indicated in 'hz' (hertz, or cycles/vibrations per second): 
        delta -- 0.2 to 3.5 hz (deep sleep, trance state), 
        theta -- 3.5 to 7.5 hz (day dreaming, memory), 
        alpha -- 7.5 to 13  hz (tranquility, heightened awareness, 						  meditation), 
        beta  -- 13 to 28 hz   (tension, 'normal' consciousness). 

As you can see, some form of physical relaxation is implied in the alpha, theta, and delta consciousness. These states are in fact reached through deep breathing, hypnosis, and other relaxation techniques. OOBE occurs during these states, and delta is probably the most important for it. 
The problem is really, as we have said, one of maintaining mental awareness and alertness while experienceing these altered states. Experimental subjects hooked to an EEG do not show a discrete change from drowsy to sleep; it is very gradual. 

        At the threshold between sleep and waking consciousness is a drowsy condition known as the hypnogogic state. OOBE seems to occur during this state, or a variant of it. By careful control of the hypnogogic state (not going beyond it) it is possible to enter OOBE directly. 
 
BASIC TECHNIQUES 
 
        Most methods of astral projection are methods of conditioning. Some form of trance or altered consciousness is always involved. No one ever projects consciously while fully awake (some may think that they do). Although there are many techniques used to produce an astral projection, 
they boil down to ten of them. They all sort of overlap. 

        1) Diet -- Certain dietary practices may aid in OOBE, especially at first. These include fasting, vegitarianism, and in general the eating of 'light' foods as discussed in a a previous lesson. Carrots and raw eggs are thought to be especially beneficial, but all nuts are to be avoided.  Over-eating should be avoided. And no food should be eaten just before an OOBE attempt. If you intend to practice during sleep, for example, allow 2 to 4 hours of no food or drink (except water) before bedtime. In general, we see here the same kind of dietary restrictions advocated for kundalini yoga.  

        2) Progressive muscular relaxation -- This is one of the basic methods used in hypnosis and self-hypnosis. Physical relaxation can assist one in attaining the requisite trance state. These techniques involve beginning at the toes and tensing, then relaxing the muscles, progressively up the entire body. 

        3) Yoga and breath -- Yoga, mantra, and breathing exercises similarly aim at physical relaxation. The practice of kundalini yoga is particularly relevant, since it is concerned with altered consciousness. In fact the arousal of kundalini requires a similar state of consciousness to 
OOBE.  

        4) Visualization -- This involves a type of extended clairvoyance or picturing of remote surroundings. If you can experience the feeling of being there, so much the better.  Although this technique is essentially mental projection, it is possible to deepen mental projection into astral 
projection through (you guessed it!) visualization. Crowley taught a similar technique: a) visualize a closed door on a blank wall, b) imagine a meditation symbol on the door, c) visualize the door opening and yourself 
entering through it. And J.H. Brennan describes similar techniques wherein the door is shaped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 

        5) Guided imagery -- In many respects similar to visualization. Except in this case, there is a guide (or perhaps a voice on tape) directing you by means of descriptions. As with visualization, mental rather than astral projection is most likely. 

        6) Body of Light -- The old Golden Dawn technique. Imagine a duplicate (mirror image) of yourself in front of you. Then transfer your consciousness and sensation to the duplicate ('body of light'). 

        7) Strong willing -- Sort of like creative visualization experienced in the present. That is you express your strong desire to project through your willpower while you visualize yourself doing it. 

        8) The Monroe techniques -- These are a series of steps developed by Robert Monroe: a) relax the body, b) enter the hypnogogic state, c) deepen the state, d) develope the senstation of 'vibration', e) separate from the body. The Monroe Institute has developed some cassete tapes which are claimed to help in this. 

        9) Dream control -- This is one of the most important techniques. It involves becoming aware that you are dreaming. There are several ways to do this. Oliver Fox says to look for descrepancies in the dream to realize you are dreaming. One occult student I know of visualized a white horse which he could ride wherever he wished to go. After a time, when the horse appeared in his dreams it was his cue that he was actually dreaming/projecting. Don Juan tells Castaneda to look at his hands while he is dreaming. And even the tarot and Cabala may be used as dream signals. 
Another method is to tell yourself each night as you go to  sleep, "I can fly"; then when you do, you will know you are dreaming. Once you know you are dreaming you can control your dream/OOBE and go anywhere you want. Repetitive activities will also likely influence your dreams. For example, if you are on an automobile trip and spend most of the day driving, you will probably dream about driving.  You can condition yourself to be aware you are dreaming by doing a repetitive activity many times (walking across 
the room or a particular magick ritual, for example). Then when you dream about it, you will know you are dreaming.  

        10) Dream expansion-- A variation on dream control.  A dream may be *extended* by imagining it continuing from where it was when you awaken. Then it is just a simple step  to 'astral project' by directing you 'dream'.  

        Although all these techniques may appear straightforward, they all require effort. Astral projection is generally learned. 

        The astral world is the "ghostland" into which one passes after death. It is sometimes possible to visit with the dead, or you might be called upon to reassure and assist those who have just passed over (died) or those who are consciously projecting for the first time. Many spirits, 
elementals and ghosts exist in the astral world. The magician should feel comfortable there. Tibetan belief is that through proficiency in OOBE, you no longer need reincarnate after death. The astral world is extremely 
changeable and subject to your thoughts. Your will can control your movements in the astral world, and if you seem to be going somewhere non-volitionally ('astral current') it is probably your true will causing it anyway. You might also experience heightened magical ability while in the astral realm. 
 
[This is a popular subject, and there may be other files online about it. Check the MIND file area for OOBE.ARC. This file includes the following articles -- 
 
MIAS.DOC. 
MONROE.DOC. 
OBEBOOK.AST 
OOBE.THR. 
TN.TXT.] 

 
REVIEW QUESTIONS 
 
1) What is the relationship between astral projection and 
   dreams. 
2) What is mental projection? 
3) List the ten basic methods of astral projection. 
 
BOOK LIST 
H.P. Battersby, Man Outside Himself. 
Susan J. Blackmore, Beyond the Body. 
J.H. Brennan, Astral Doorways. 
Robert Crookall, The Techniques of Astral Projection. 
Denning and Phillips, The Llewellyn Practical Guide to Astral 
     Projection. 
Oliver Fox, Astral Projection. 
Gavin & Yvonne Frost, Astral Travel. 
Celia Green, Out-of-the-body Experiences. 
Richard A. Greene, The Handbook of Astral Projection. 
Herbert Greenhouse, The Astral Journey. 
Jack London, Star Rover (historical occult novel). 
Janet Mitchell, Out of Body Experiences. 
Robert Monroe, Journeys Out of the Body. 
Robert E. Moser, Mental and Astral Projection. 
Muldoon and Carrington, The Projection of the Astral Body. 
Ophiel, The Art and Practice of Astral Projection. 
A.E. Powell, The Astral Body. 
D. Scott Rogo, Leaving the Body. 
J.M. Shay, Out of the Body Consciousness. 
Susy Smith, The Enigma of Out-of-the-body Travel. 
Brad Steiger, The Mind Travelers. 
Yram, Practical Astral Projection. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
----------------------------------------------------------- 
 
** MAGICK 10 -- CABALA ** 
 
        Western magick is based upon the Cabala, a Jewish mystical traditon first written down in 12th and 13th century southern France and Spain.  It was oral before that; and it contains the "lost" knowledge of the ancients, possibly going back to Egypt and before.  The most important Cabalistic 
books are SEPHIR YETZIRAH (The Book of Creation), and the ZOHAR (Book of Splendor).  Through Cabalistic philosophy we are able to classify and "pigeon-hole" all of existence. 

        The four worlds are recognized in the Cabala, but they are given Hebrew names.  Thus -- Assiah, physical; Yetzirah, astral; Briah, mental; and Atziluth, spiritual; as shown in the chart. 
 
WORLD        NAME        MEANING             ATTRIBUTE 
=====        ====        =======             ========= 
spiritual    Atziluth    Archetypal World    pure deity 
mental       Briah       Creative World      archangels 
astral       Yetzirah    Formative World     angels 
physical     Assiah      Material World      action 
 
The divine name of God is TETRAGRAMMATON (or name of four letters) made from the Hebrew letters YOD HE VAU HE (English YHVH). Of the four letters, YOD corresponds with Atziluth and the element of fire; the first HE corresponds with Briah and water. These first two letters make up a yang-yin pair (respectively). The other two letters also form a yang-yin 
pair (respectively), with the VAU corresponding with Yetzirah and air; while the second HE corresponds with Assiah and the element of earth. 

        The Cabalistic parts of the soul use new names for the three highest vehicles of consciousness. NESHAMAH (Divine Soul) is the Spiritual body; RUAH (Moral Soul) is the Mental body; and NEFESH (Animal Soul) is the Astral body. 

        An important attribute of the Cabala is the SEFIROTIC TREE (or "Tree of Life", Otz Chieem).  The Sefirotic Tree is a diagram of the universe made up of the ten SEFIROTH (primal numbers or orders of creation) drawn as circles upon the Tree in a decending pattern from the highest aspect of God at the top to the most physical aspect of our world at the bottom. As can be seen in the accompanying diagram, the sefiroth are connected together with numbered lines, called paths. 











 
                 / (1)\ 
              /     |    \ 
           /        |       \ 
     (3) /----------|---------\ (2) 
      |             |            | 
      |             |            | 
      |             |            | 
     (5)\-----------|---------/ (4) 
      |    \        |      /     | 
      |       \     |    /       | 
      |          \ (6)/          | 
      |          /  |  \         | 
      |       /     |    \       | 
      |    /        |      \     | 
     (8)/-----------|--------\ (7) 
          \         |        / 
            \       |      / 
               \    |    / 
                  \(9)/ 
                    | 
                    | 
                  (10) 
        
This is my attempt to draw a Sefirotic Tree using ASCII characters. Several paths are omitted (15, 17, 29, 31).  Please refer to a printed diagram (in most any book on Cabala) for a better illustration. 
 
---------------------------------------------------------- 
 
        Above the Tree is the infinite void -- the unknowable, unmanifest God as Divine Light -- the three veils of negative existence: Ain, Ain Sof, and Ain Sof Aur.  The Divine Light (Ain Sof Aur) is made manifest by the first sefira where it is transformed into positive existence.  Emanations of energy (magical current) flow from the first sefira (Source) along the paths into other sefiroth which transform and emanate to lower and lower sefiroth. In Adam Kadman (primal or ideal man) the sefiroth fit upon the 
physical body; note the similarity to the chakras.  The process of creation is one of emanation from the spiritual at the top of the Tree to the physical world (Sink) at the bottom. All current which is Sourced into the Tree must also be Sinked (earthed).  That is, magical energy set in motion 
by ritual shoud be used up in the physical world whether or not the ritual was a success. 

        Sefiroth 1, 2, and 3 on the Tree form the Supernal Triangle which is beyond normal human experience in the world of Atziluth.  The first sefira, KETHER, is the supreme *crown* of God; it signifies pure Being, and is the Source. Kether is androgynous. Immediately arising from Kether are 
two further emanations. The second sefira is HOKMAH, the *wisdom* of God and the masculine force of the universe. Third is BINAH, the *understanding* or intelligence of God; this is the supernal mother. 

        Between the Supernals and the other seven sefiroth is the Abyss -- a great gulf which forever separates ideal from actual. Within the Abyss an 11th sefira, DAATH, the *knowledge* of God is sometimes placed. 

        The second triangle, comprised of the 4th, 5th, and 6th sefiroth in the world of Briah, is sometimes called the Mental Triangle. Sefira 4, HESED, the *love* or mercy of God, is male and positive. The 5th sefira, GEVURAH, the power or *strength* of God complements Hesed as justice. Sixth is TIFARETH, as the compassion or *beauty* of God; the heart of the universe. 


        The third or Astral Triangle contains sefiroth 7, 8, and 9 in Yetzirah. Sefira 7, NETSAH, is the lasting endurance or *victory* of God. Complementing Netsah is 8, HOD, the majesty or *splendor* of God. The 9th sefira, YESOD, the *foundation* of the world, is linked with the moon, hence the tides and the libido. Yesod is experienced as dream consciousness, and is very important in magick and astral projection. 

        Finally, at the physical world of Assiah is the 10th sefira, MALKUTH, the *kindgom* of God, and the basis of all material creation. We experience Malkuth as sense consciousness. 

        The Sefirotic Tree has three vertical columns or *pillars*.  As you face the tree, the pillar on the right, headed by Hokmah and ending with Netsah, is called the Pillar of Mercy and has light/masculine (yang) qualities. The pillar on the left, headed by Binah and ending with Hod, is the Pillar of Severity with dark/feminine (yin) qualities. The Middle Pillar between them equilibriates the two opposites, and is the *Shekhinah*, or feminine counterpart of God.  The *klippoth*, or evil demons, generally in Assiah, represent unbalanced forces or excesses. 

        All the attributes of the universe fit like pieces of a puzzle upon the Sefirotic Tree.  Each numbered part is a numeric key to the various correspondence tables, such as Crowley's '777'.  The sefirotic tree has its parts variously colored and each sefira has a color; in fact the paths which run between the sefiroth have their own colors too.  There are four major color scales for the sefirotic tree and each color scale corresponds with one of the four worlds. That means we are dealing with not just one sefirotic tree, but actually with a separate tree for each of the four worlds; although it is easier to think of it as the same tree with a different color scale. The Queen (Briah) and King (Atziluth) scales are 
the most important. There is also the Empress scale (Assiah), and the Emperor scale (Yetzirah). 

        The Queen and King scales for the sefiroth are shown below. (Note that when 4 colors are listed toghether, the sefira is divided into quarters and the first color is assigned to the upper quarter, the 2nd color to the right quarter, the 3rd color to the left quarter, and the last color to the lower quarter.) 
 
KEY     QUEEN SCALE                     KING SCALE 
===     ===========                     ========== 
1       pure white brilliance           brilliance 
2       gray                            pure soft blue 
3       black                           crimson 
4       blue                            deep violet 
5       scarlet red                     orange 
6       yellow (gold)                   clear pink rose 
7       emerald green                   amber 
8       orange                          violet purple 
9       violet                          indigo 
10      citrine, olive, russet,         yellow 
          and black 
 

        The 22 paths connect the sefiroth together. These paths correspond with the 22 letters of the Hebrew alphabet, as based upon the SEFIR YETZIRAH. Due to the nature of the Hebrew alphabet (some letters can take two forms) SEFIR YETZIRAH divides each of two of the letters into two (dual) parts. For this reason, it is necessary to divide each of the two related paths into two (dual) parts. These are numbered 31, 31b (bisected); 32, 32b.  Yet when these paths are drawn on the sefirotic tree they are usually shown undivided (and numbered simply 31, and 32).  The following 
table shows the colors and location of the paths in relation to the sefiroth. You will want to add the path numbers to the illustration of the sefirotic tree, or draw a new tree. Some writers may refer to "32 paths", by calling the sefiroth "paths" 1-10. 

KEY  JOINS SEFIROTH  QUEEN SCALE          KING SCALE 
===  ==============  ===========          ========== 
11     1 - 2         sky blue             brt. pale yellow 
12     1 - 3         purple               yellow 
13     1 - 6         silver               blue 
14     2 - 3         sky blue             emerald green 
15     2 - 6         red                  scarlet 
16     2 - 4         deep indigo          red orange 
17     3 - 6         pale mauve           orange 
18     3 - 5         maroon               amber 
19     4 - 5         deep purple          greenish yellow 
20     4 - 6         slate gray           yellowish green 
21     4 - 7         blue                 violet 
22     5 - 6         blue                 emerald green 
23     5 - 8         sea green            deep blue 
24     6 - 7         dull brown           green blue 
25     6 - 9         yellow               blue 
26     6 - 8         black                indigo 
27     7 - 8         red                  scarlet 
28     7 - 9         sky blue             violet 
29     7 - 10        buff, flecked        crimson (ultra- 
                       silver-white         violet) 
30     8 - 9         gold yellow          orange 
31     8 - 10        vermilion            glowing orange- 
                                            scarlet 
32     9 - 10        black                indigo 
31b                  deep purple,         white merging 
                       nearly black         into gray 
32b                  amber                citrine, olive, 
                                            russet, black 
 
        The queen and king scales are complementary. Also complementary are the paths and the sefiroth. Traditional use of the queen scale sefiroth will find the king scale as paths and vice versa. The use of complementary scales is based upon the idea of balance. A tree composed of sefiroth in the queen scale and paths in the king scale is all you need for most magick. Although correspondences are what work for you, there is said to be an ancient tradition surrounding the conventional color scales and it may be helpful to lock into the energy associated with them. 

        From the magical point of view, the Tree of Life is a map of consciousness which is useful for understanding and attaining various states of consciousness. In cabalistic magick we are concerned with the linking of higher energy to lower levels on the tree. That very thing takes place naturally as well, in nature and in life. A subject in itself is cabalistic meditation (pathwork, or the way of return), in which we attempt to climb up the tree (ladder of lights) to attain union with divinity. 
 
REVIEW QUESTIONS 
 
1) What is the sefirotic tree? 
2) How is the queen scale used in magick? 
3) What is a path? How many are there? 

BOOK LIST 
J. Abelson, Jewish Mysticism 
Edward Albertson, Understanding the Kabbalah 
Bernard J. Babmerger, Fallen Angels 
Richard Cavendish, The Black Arts 
______, editorial comments to "Cabala", Man Myth and Magic 
Aleister Crowley, The Book of Thoth 
______, 777 Revised 
Denning and Phillips, The Magical Philosophy 
______, Magical States of Consciousness (on pathworking) 
A.D. Duncan, The Christ, Psychotherapy and Magic 
Dion Fortune, The Mystical Qabalah 
Adolphe Frank, The Kabbalah: The Religious Philosophy 
     of the Hebrews 
Perle Epstein, Kabbalah, the Way of the Jewish Mystic 
William Gray, The Talking Tree 
Stephan A. Hoeller, The Royal Road 
Isidor Kalish, Sepher Yezirah: A Book on Creation 
Alta J. LaDage, Occult Psychology 
Bernhard Pick, The Cabala: Its Influence on Judaism and 
     Christianity 
Charles Ponce, Kabbalah: An Introduction and Illumination 
     for the World Today 
Henry B. Pullen-Burry, Qabalism 
Israel Regardie, A Garden of Pomegranets 
______, The Golden Dawn 
______, The Middle Pillar 
Leo Schaya, The Universal Meaning of the Kabbalah 
Gershom Scholem, Kabbalah 
______, Major Trends in Jewish Mysticism 
______, On the Kabbalah and Its Symbolism 
______, Zohar: The Book of Splendor 
Arthur Edward Waite, The Holy Kabbalah 
R.J. Zwi Werblowsky, "Cabala", Man, Myth and Magic 
William Wynn Wescott, An Introduction to the Study of 
     the Kabalah 
______, Sepher Yetzirah 
 
======== 
Phil Hansford, 4/88 
MYSTERIA 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

Copyright (c) 1988 by Phil Hansford. This article is 
is licenced for free non-commercial distribution only. 
 
---------------------------------------------------------- 
 
** MAGICK 11 -- PSYCHIC ENERGY ** 
 
        We have seen in the theories of magick, that there is a definite relationship between the 'inner' and 'outer' worlds. We saw this in the theory of the microcosm and the macrocosm; in the four worlds; in the theory of correspondences; and also in the Cabala and Tree of Life.  This relationship between inner and outer is very important.  And it means quite simply that success (or lack of it) in one world (inner or outer) influences success (or lack of it) in the other. Therefore developing of magical ability is more than meditation and magical practice, for it 
implies mastery of the four worlds. The developed magician is not only master of the inner worlds; he is also master of himself. 

        This is not to imply that successful magicians are all millionaires (or whatever standard people measure success by), but it should mean that they are basically pleasant people, at least; no serious hangups. The developed magician is described as a 'king' in the Book of the Law.  This means simply that he has full control over all aspects of his physical and inner life. He should be who he wants to be, doing what he wants to do. 
 
PLANETARY CORRESPONDENCES 
 
        The *numbers* in the tables and diagram of the preceeding lesson on Cabala are the 'key' numbers which we find in various *correspondence tables* (such as Crowley's '777'). One important set of correspondences for the planets, is shown below... 
 
KEY   PLANET       METAL        ATTRIBUTE 
===   ======       =====        ========= 
 
3     Saturn       lead         home 
4     Jupiter      tin          luck, wealth 
5     Mars         iron         anger, war-like 
6     Sun          gold         vitality 
7     Venus        copper       love 
8     Mercury      mercury      knowledge 
9     Moon         silver       emotions, travel 


 
Notice that we have included the metal which is associated with the planet, as well as common attributes of each planet. The theory of Cabalistic magick is to select the appropriate planet for the desired result. The attribute column will assist in that selection. Once a particular planet is determined, an entity is selected from the correspondence tables by matching the key number. A set of correspondence tables may be available on this board as a separate file (777.ARC). Additionally, a list of selected deities from several popular pantheons and with a brief description about them may be available on this board as GODS.LST. 

        Although Hebrew Mysticism is the original source of Cabalistic ideas, it is mostly unconcerned with the magical implications of those ideas. How can a religious philosophy which is monotheistic lend credibility to a polytheistic approach? Various deities are understood 
as *aspects* or *qualities* of the Supreme God. This is not a contradiction, merely a restatement of the microcosm-macrocosm idea once again. The Sefirotic Tree, in its representation of the universe is 
the Macrocosm. While it could be said that any single sefiroth has its own separate qualities, it remains, nonetheless, a part of the whole tree, and 
a part of the macrocosm. As a result, virtually any pantheon or belief system is compatible with the Cabala. 
 
WILLPOWER AND MAGICK 
 
        Western magick has traditionally placed a great deal of emphasis upon the use of willpower as a means of development and self-mastery. But this may not be the best method in the long run. Isaac Bonewitz describes how the subconscious will sometimes rebel against willpower with 'spectacular results'. It is far better to run one's life democratically. 

        Hawaiian Kahuna magick describes the 'three selves', ie. the lower self (or subconscious), the middle self (or normal consciousness), and the high self (spirit or Holy Guardian Angel). Enlightenment in the Hawaiian system consists of unification of the three selves. They become 'buddies'. Enlightenment does not come from great change. It comes from great acceptance. Continual effort at becoming better takes you nowhere. For becoming it is not being it.  The unification is achieved by first developing communication with the subconscious and later with the high self also. Simple exercises with a pendulum, automatic writing, raised finger responses, self hypnosis, recording and analysis of dreams etc. facilitate communication with the subconscious. At first communication with the high self must be via the subconscious, but later it is possible to go direct to it. 
 
PSYCHIC ENERGY 
 
        Many occult groups follow an energy model for magick and the physical body. This model (or theory) equates psychic energy with kundalini/prana/sexual or life force energy. The ideal of kundalini yoga is thus to raise the kundalini to the higher chakras (especially ajna and 
sahasrara) thereby enhancing psychic/magick powers. The release of psychic energy is also relevant to mental control, good health and longevity, and the attainment of 'cosmic consciousness'. Meditation and yoga is used to 
liberate psychic energy so that it can be used for magical purposes. But there are other ways to liberate psychic energy. Many of these techniques will act as a mental catharsis in the sense of invigorating the psyche and 
resulting in improved intellectual and physical performance.  

        1) Psychotherapy of certain types which releases pent up psychological energy. 

        2) Overcoming mind games, hangups, and inhibitions.  This is the basis of all listed practices, as hangups waste psychic energy. Certain psychotropic drugs may have this affect. Also the 'kicks' from 'risks' like skydiving. 

        3) Vigorous dance and physical exercise -- to the point of 'second wind'. 

        4) 'Desirelessness' and various religious practices. 

        5) The way of return, and various other mystical practices. 

        6) Atavistic resurgence. This last item deserves some extra mention. It was one of Austin Spare's methods.  It means to contact the primitive emotions deep within the psyche. In a sense it is regressive. However, there is power  there, if you are able to control it.  

        We have seen how magical theory is based upon the assumption that psychic phenomena is real. If this is so, then magick is also real. And we have also seen how magick is the art and science of causing change in accordance with the will by non-physical means. Magical philosophy is the 
working system of terms, theories, and symbols upon which magick is based. But magick goes further than that, for as an ancient system of psychology, magick may be used as is a means of self improvement and spiritual growth. For magick and mysticism are parallel paths, each ultimately leading to transcendence. 
 
REVIEW QUESTIONS 
 
1) What do we mean by the relationship between the inner 
   and outer worlds? 
2) What is wrong with willpower? 
3) Explain the energy model of magick. 

 	BOOK LIST 
 
P.E.I. Bonewitz, Hawaiian Magic (tape). 
Pete Carrol, Liber Null. 
------, Psychonaut. 
John Heriot, Teaching Yourself White Magic. 
Allan P. Lewis, Clearing Your Lifepath. 
Max Freedom Long, The Secret Science Behind Miracles. 
------, The Secret Science At Work. 
Stephen Mace, Stealing the Fire from Heaven. 
Julian Wilde, Grimoire of Chaos Magick. 
 
======== 
Phil Hansford, 4/88 
Mysteria 
(818) 353-8891 (modem) 
P.O. Box 83 
Tujunga, CA 91042 

	 Practical Applications of the Chaossphere 
	by Fra.: Neonfaust 
 
The Chaossphere is the prime working tool of Chaos magicians and the 
Magical Pact of the Illuminates of Thanateros (IOT). The physical 
Chaossphere has a vast range of applications of which a few shall be 
briefly delineated here: 
 
Meditation employing the Chaossphere: 
1, The Chaossphere is a symbol of the primeval Big Bang, it maybe 
considered as a "frozen explosion" or even as "frozen information". 
Regard the Chaossphere in a relaxed state, using the 180* stare if 
you prefer. After a while shut your eyes and meditate on the 
creative powers of Chaos. Chaos is not disorder let alone entropy 
but rather the sum total of all possibillities incumbent in 
existence and the unmanifest as a whole. In this manner you will 
open the doors to the magickal multiversum for yourself. 
2, Proceed as described above simultaneously meditating on 
Nietzsches Zarathustra admonition: 
"I say unto you: a man must have chaos yet within him to be able to 
give birth to a dancing star. I say unto you: ye have chaos yet 
within you." 
You can have this statement read aloud to you by a partner or friend 
during your meditation (or use a cassette recording). Experience 
shows that this will greatly enhance the effect described above 
under item number 1. 
 

Sigil charging employing the Chaossphere: 
	In lieu of other charging techniques you can project the magickal sigil activation into the Chaossphere; banishing (preferably by 
laughter) should follow immediately. Afterwards aim to forget the 
whole magickal operation as thoroughly as possible to avoid 
interference with the sigil`s operation by the unwanted rise of 
consciousness of said operation/sigil and resultant inhibiting 
psychic censor activity. 
 
Drawing energy employing the Chaossphere: 
	To be performed preferably after a meditation with the Chaossphere (see above); regard the Chaossphere in a very intensive manner for a while and stretch your palms in its direction. Now close your eyes fully or halfway and suck in the powers of Chaos through your palms while inhaling; exhaling, distribute the energies all over your body or store them in the Hara centre (appr. three fingers` width below the navel). You will probably experience these energies as a warm or cool current, possibly as a slightly tingling sensation. 
 
Telepathy employing the Chaossphere: 
	During a partner experiment participants concentrate on the 
Chaossphere (can also be performed with different participants 
working on different locations); observe in a very relaxed state 
messages, information and/or images rising from the unconscious. 
Advanced magicians will find that this experiment can be performed 
successfully via great distances even without participants 
practising simultaneously. For Chaos (= pure information) is not 
restricted by space and time. 

Astral projection and lucid dreaming employing the Chaossphere: 
	1, Using the 180* stare regard the Chaossphere until you experience a strong suction emerging from the sphere and pulling at your "psychic entrails". This can frequently even be felt as a strong 
physical sensation. Give way to this suction and let your astral 
body emerge gradually. In the beginning this should be practised 
partially, ie. the astral body portion extracted increasing with 
every subsequent attempt. Thus, you may for example only project 
half an arm the first time, the full at the next go etc. Finally the 
astral body should emerge totally. Be aware that astral projection 
may demand weeks` or months` dedicated practice to succeed, depending on personal talent and inhibitions. Incidentally, the same technique may be used to extract the magickal doppelganger, personal daemons etc. 

	2, Immediately before dropping off to sleep visualize the 
Chaossphere as accurately as possible and continue as described 
above. This will induce either stronger astral projection or lucid 
dreaming or both. This has proved to be an extremely powerful 
exercise, but it is strongly suggested that you attempt it only 
after having acquired a thorough working knowledge with the variaant 
described above under item 1. (If you start off with mental working 
chances are that you will very soon become severely sloppy without 
even being aware of the fact; this may in turn inhibit control of 
magickal powers and could lead to obsession.) You may also want to 
wake yourself up at 4 a.m. and give this exercise a try for a few 
minutes before dropping off to sleep again. Take care to note your 
dreams next thing in the morning, do not - repeat: DO NOT! - rely on 
your memory alone. 
 
Activating psychogones/chaoservitors employing the Chaossphere: 
	Use the Chaossphere as a "base camp" and "home" for psychogones/chaoservitors and/or as a form of "launching pad". In case of the former the Chaossphere presents itself as a high class power receptacle and storage battery from which you can extract your psychogones/chaoservitors into the Chaossphere as you would with sigils to be activated; thus, the Chaossphere will become a gate to the Sphere of Chaos for your magickal entities in which (and from which) they will become active in accord with your bidding. 
 
Charging magical objects employing Chaossphere: 
	Magical objects such as talismans, amulets, fetishes etc. can be 
charged with the aid of the Chaossphere by fastening them to the 
sphere or its tip during a ritual, placing them under it etc. while 
directing the energies of Chaos into the objects in question. 
 
Combat magic training employing the Chaossphere: 
	During combat magical training the Chaossphere is particularly 
suited as a power storage battery out of which the magician draws 
Magis or Mana. It is furthermore used as a combat target while 
practising the kiai or other battle cries and martial arts Chi 
techniques. In the same manner, magickal energy bolts, curses, words 
of powers and strong affections are hurled emphatically into the 
Chaossphere where they may be stored for further use. 
 

Charging the Chaossphere: 
	Experience has shown that the Chaossphere does not demand a special 
charging by ritual etc. Rather, the charging takes place alone by 
its practical application. Should you desire to incorporate magickal 
"condensator" fluids or solids (eg. as used for charging magickal 
mirrors) this can easily be achieved by unscrewing the tips and 
replacing them after filling in the condensator. 

	 THE PACT (IOT) - The Story So Far 
	by Pete Carroll

In 1976 in an abandoned ammunition dump dug deep into a mountain
somewhere in the Rhineland, two magicians, one English, one German
announced the formation of a magical order with the celebration of a
Mass of Chaos in the company of a couple of dozen other magicians.
Soon after we emerged from the bowels of the mountain a localized
tornado hit immediate area. This was but a small portent of things
to come.

We left the mountain with no particular idea other than to form an
Order such as had never existed before, that would break the
existing mold and provide a vehicle for Chaos Magic. A year later
some of us met in a splendid Austrian castle and formally arranged
ourselves into the Magical Pact of the Illuminates of Thanateros,
using as a basis a simple structure of four grades and five offices
that I had devised in the meantime. Since then the Pact has evoked a
veritable whirlwind of activity, and at the time of writing counts
some sixteen temples in the UK, Germany, Austria, Switzerland,
Australia and the USA. A meeting for all members is now held
annually, usually at the same original castle (Burg Lockenhaus,
Austria, 2.-6.August 1991 followed by an Exercitium open for all).
It is always a wild experimental gathering during which plenty of
hard work is being done. In devising a structure I sought mainly to
avoid the mistakes of previous established orders such as the Golden
Dawn and the Ordo Templi Orientis. A certain division of labour is
essential just to ensure that people take responsibility for
organizing that which needs organizing. Beyond that it seems an
absurdity to form an order on the basis of one or a few persons
adopting the role of great guru almighty. Their bluff must
eventually be called, and such organisations are unlikely to advance
beyond whatever set of ideas they start with. Crowley had to break
with the Golden Dawn to make his own contribution to magic, and
Austin Spare had to break with Crowley in his turn. Such progress
through schism is an idiotic waste of time and effort. Any
contemporary order which wishes to remain alive, exciting and
innovative requires a structure or at least a communication network
to exist at all, but dogmatic ideas, rigid hierarchies and fixed
teachings and beliefs will kill its creative spirit rapidly.
Thus in the Pact, the individual temples, which are its basic unit,
experiment with whatever techniques, rituals and ideas they please,
and exchange results and inspirations through newsletters,
magazines, a computerized electronic mailbox system, inter-temple
visits and the annual Pact meeting. There is thus a natural
selection of ideas. Techniques, Spells and Rituals which are found
to be really useful become used and expanded upon whilst the less
effective material is forgotten. Those members who enter the Pact
bubbling over with ideas are encouraged to put them into use
immediately. Naturally in an organisation such as this there is less
emphasis on discipline than on enthusiasm and creativity. The Pact is
more interested in those who can experience magic as a living thing,
than in those who can merely follow instructions. Indeed the only
power the Pact reserves over its members is the right of expulsion
for extreme non-fraternal behaviour or for bringing the Pact into
danger. The Pact has but two aims. Firstly the pursuit of the Great
Work of Magic and pleasures and profits attendant to this Quest.
Secondly to act as a Psychohistoric Force in the Battle for the
Aeon. To fulfill the first aim we provide communication facilities
that enable us to work together and develop our own magics through
the exchange of ideas and information. Esoterics should also be fun.
If you don`t enjoy doing magic you are probably doing something
wrong. The profits are entirely whatever rewards individuals can
make from their own magic. There are no membership fees and the
annual Pact meeting is free and funded by seminars and exercitiums
that some members hold for the general public plus any members who
wish to attend. The somewhat grandiosely phrased Psychohistoric
action in the Battle for the Aeon, consists mainly in spreading the
philosophy of magical paradigm where we can, in print and by word of
mouth, although we occasionally perform acts of magic to hasten
things along.

The magical techniques and philosophy of the Pact are mainly Chaoist
in inspiration. Chaos Magic calls for a concentration of the actual
mechanics at work when planning acts of evocation, divination,
enchantment, invocation and illumination. It is techniques and
intention that are important in successful magic. The most Important
Techniques are those which adjust subconscious belief. Subconscious
belief controls both the self or selves and the world. So long as
this is never forgotten one can structure a ritual or spell with
just about any form of symbolism from Tibetan Tantra to Icelandic
Runelore. And indeed, where else but in the Pact could you find
magicians experimenting with Runic Sex Magic? Well perhaps you will
find other examples. I notice the eclectic approach becoming ever
more pervasive in esoterics. Insights and ideas are now poached
shamelessly from one so-called tradition to another, but this is how
it should be, and Chaos Magic boldly encourages the meta-tradition
which takes anything and everything that is effective from all
traditions to create an explosive mixture.

So, on with the pursuit of the Great Work of Magic, with whatever
forms of Techno-Shamanism, Tantric Goetia or Greco-Egyptian Quantum
Physics we can make work for us. There are worlds within us, and the
universe is infinitely more weird, I`m sure, than all our theories
put together. Hopefully, some of the explosives the Pact cooks up
can propel us a little further into these strange domains. I have no
idea how this years Pact meeting will unfold, except that there will
be magicians from many lands seated in a huge circle ready to offer
their specialities in everything from Buddhist sorcery through Norse
wyrdcraft and Chaos mathematical investment schemes to Voodoo and
Ice Magics. We have the technology and we`re crazy enough to use it!

The Pact may be contacted in the US care of:
Temple Oblivion, P.O.Box 18514, Encino CA 91416-8514

??



 

 




















