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3001 The priest had no legal right to perform that ceremony. By the way, in the Catholic Church, under certain special conditions, anybody can baptize, including (are you ready for this?) a non-Christian! In cases of emergency. Morning Glory: Oh, for Last Rites and stuff! Eldoreth Grey Squirrel: Interestingly enough, in the house I grew up in, the crucifix opened up, and it had all the paraphernalia in it for Last Rites. Mike Nichols: Which raises some interesting questions for Pagans. You know, Whitley Streiber recently told that wonderful story about how he was taken by this group of people to perform some sort of "witchcraft" ceremony, and it turned out these people were Fundamentalists in disguise who did something horrible to a goat, sacrificed it or something, and went through this whole thing... Let's say, for some reason, that some Fundie took it upon herself to portray the role of a Pagan priestess and took somebody through a Pagan initiation. Is it valid? What if they copied the rites exactly out of whoever, Starhawk, Adler, Farrar, Gardner, whoever? (unidentified): "Valid but illegal". (LAUGHTER) Mike Nichols: What if the person who undergoes the rite has a wonderful experience? Let me suggest to you how the Catholic Church responded to that. It is valid for the same reason that a Baptism performed even by a non-Christian is valid because the person who confers the effects of the rite is not the minister, but God! So in this case, we could say it is the Goddess, or Whoever, who bestows that feeling on the initiate of having been initiated. And the minister's part was negligible. But that leads us into other problems, doesn't it? That's saying that the rite itself, not the minister performing the rite, is what gets it done. In the case of the Catholic Church, this concept was legally defined by the Latin phrase "ex opere operato", "by the work worked". In other words, it is the rite itself, the power was in the ritual, not in the person who performed the ritual. Yes, Otter? Otter Zell: Well, there's got to be criteria we're dealing with here. I mean, the fact that the Church decides what makes it valid, that seems to be beside the point. To me, the person who has to decide is the person who experiences it. I mean, if you say "Okay, Domine Domine, you're all Catholics now" and somebody says "Not me!", then they're *not*... aren't they? (LAUGHTER) (unidentified): If it's the Middle Ages, they're *dead*. (LAUGHTER) Otter Zell: They used to do that. The Church would come and they would just march an entire village through the ford, you know, and they would say "Now you're all Christians." And the people would say, "Wait a minute! I'm not a Christian. I'm going to continue worshipping Thor or Odin or whatever" (because 3002 it was mostly Scandinavian countries they did this to). How can you say they're Christians anyway, in spite of the fact they don't want to be? I mean, aren't we missing something here? Mike Nichols: I think you're right. And I think the whole focus of this is to start people thinking on questions about validity, and legality if it comes to that, in terms of Pagan rites. I am not for a moment suggesting we follow the Christian precedent in these matters. But they can indicate questions we need to think about in terms of what *our* response to that, as Pagans, should be. Here's another example. If the rite *itself* is effective... I bet any of you have gone through this. You have a student and you're teaching the student to do a ritual, right? How to cast a Circle for the first time. (Where's the sun? Okay...) Start in the North, start with your Sword, and say "Okay, student, now *do this*! 'Oh thou Circle, be thou a meeting place--' And you walk the thing out for them. You come back around to where you were and you say "Okay, did you see that? That's how you cast a Circle." And then you go "Wait a minute! Did I just cast a Circle?" We've all thought about that. Morning Glory? Morning Glory: Yes, but, yes, but when I have done this, or when I do a demonstration at all, I don't put the power out. You can even say the words, or you can walk it out, but you don't put the astral fire down. You don't lay down the astral fire. Unless you're showing someone how to lay the astral fire down, in which case... Mike Nichols: You're doing it. (LAUGHTER) Well, the same question arose in the Catholic Church, and the answer is remarkably similar. It came up this way. If a priest was teaching a novice priest how to say Mass, how to perform the Eucharist, and he actually pronounces the words of consecration, and unbeknownst to him there is a small crumb of bread on the table in front of him, is that now a holy crumb? Because the Catholic Church had by now decided, remember, that the power was in the ritual itself rather than in the person. So if the ritual is done correctly, the proper words are said (and we'll get into that in a minute, too: What are the proper words? What are the proper gestures?), that crumb now is "the body and blood of Christ", isn't it? Again, this took a lot of quibbling, but before it was all over the Catholic Church decided no, that crumb would NOT be the body of Christ because of one little thing that was left out. One thing that the minister does have to supply: "intentionality". Intent! The person performing the rite has to have the intent to be performing this sacred, magical rite. This was also true, by the way, of that non-Christian who was baptizing somebody. If the non-Christian was doing it as a joke, it would not be considered valid. However, if a non-Christian sincerely wanted to baptize somebody else as a Christian, and had that intent, and did the rite with all of its elements properly, that person was, in the eyes of the Catholic Church, baptized. Otter? 3003 Otter Zell: Now, here's a question that concerns a lot of us Pagans directly. A lot of us, when we were newborn babies and unable to speak in our own best interests, were baptized. (LAUGHTER) So, now, theoretically, once you're baptized, you're a Christian. Well, uh... How do you deal with that? I know I'm not a Christian. I sure don't feel like a Christian. Morning Glory: It's like getting a tattoo removed, or something. (LAUGHTER) Otter Zell: Is there any way to get un-baptized? I mean, what do you do about that? Dix: Even if you go through, as I did, a free-choice baptism, when you weren't screaming and protesting, then later on you decide that this is all bullshit, it doesn't exist, I don't believe in this stuff any more. Now maybe you're still a Christian in the eyes of the Church, but that doesn't matter any difference, because I don't care about the Church. (unidentified): Right, I was just wondering, is there some way the Church could recognize an way of un-baptizing yourself? (unidentified): There is. Sitting through their boring rituals. (LAUGHTER) Otter Zell: But if you're not a Christian anymore,... I mean, there has to be some way of dealing with that. (unidentified): Otter, in whose eyes are you not a Christian? In your eyes or their eyes? And at what point do their eyes start mattering to you? Whatever they consider has no bearing on you. Otter Zell: It's not a matter so much of whose eyes. I'm just kind of wondering, from the point of view of magical stuff, you know, how one would interpret this. I mean, I know I'm not a Christian and I'll certainly be happy to argue the case with any of you that might wish to do so. But from a purely magical, ritual perspective, if this magical ritual is done that has this effect-- *Does* it have this effect? Do all these people who were baptized, does that make them Christian? Or is it just bullshit? Eldoreth Grey Squirrel: Look at it this way, Otter. They stole almost everything from us anyway, so what difference does it make? (LAUGHTER) Mike Nichols: (laughing) What you are doing, and what we're all doing here, is beginning to develop questions about Pagan liturgical theology. We are breaking new ground here, is what I think. Well, I hope the word structure, if it has to be used at all, is used very advisedly. I think Otter has already suggested one possible Pagan response to this question, and that is that the validity depends to some extent on the person upon whom the rite is performed. That's one possibility. But what are all the ramifications of this response, this theological stance? Okay, there was somebody over here, yes? 3004 (unidentified): One point about what the Church was doing is that they had no competition. People were not given a choice, and the Church had the military to back them up. So that when they said "This village is now Christian," they *knew* that that village was not Christian. But they knew that, with no information and no rituals allowed or anything, that the great- grandkids would probably be Christian. Eventually they would be assimilated into what they wanted, into the type of person they wanted, because any radical would be killed. (unidentified): I think you could make an analogy between becoming un-Christian and getting a divorce. When I got my divorce, I didn't have a special ritual for that, but I needed that, that sense of closure, that sense of separation in a ritual form. And I think that could be developed very easily. And I think that also could apply to becoming un-baptized. Mike Nichols: Good. This whole things raises a very important question just from the psychological point of view for most Pagans. Do we *need* an un-Christening rite? (unidentified): From my viewpoint, when I was getting baptized, for some reason I swear to God I thought he was going to drown me, and I came up halfway through the "Father, Son, and Holy Ghost" which he snarled at me later for. So I sorta screwed up mine whether I knew it or not. (unidentified): On the question of Baptism, in the Christian church, in a metaphysical sense, Baptism is not all that's required for salvation. It must still be worked out within the Christian faith. If you do not work it out, then the Baptism is a ritual that has not been fulfilled. It's the fulfillment that makes you a Christian or not. Mike Nichols: That's exactly right. Good point. Ellen? Anahita: I have two things to say. One, regarding my Baptism, I had the opposite experience. I mean, I took swimming lessons, and they'd all prepared us, and I was ready to go under and hold my breath and come out transformed. And they did it so casually and so intellectually, it was like, okay this is enough. And the tip of my nose didn't go under! (laughing) My Achilles heel is the tip of my nose! So this is where I got to be Pagan! (LAUGHTER AND APPLAUSE) The other thing had to do with a Pagan ritual that we did that might have some applications in this, where we just recently formed a Circle from a Circle that had existed previously. And we did a ritual to very gently and caringly disband the other Circle in the best possible light and bring all the good things in. I would hate to see a Pagan ritual that just cancelled somebody's past, because however you come into Paganism is what you were, in toto, including your Baptism. And what many of us are mentioning, our religious experiences contribute to our ability to relate to the Goddess as a Pagan, because that's who you are. And if it was a fantastic Baptism, then so be it. I mean, I've had screaming, crying, evangelical services, and that's how I learned about spiritual ecstacy. 3005 Eldoreth Grey Squirrel: You know where they got that from. They stole it from Voudoun, historically. Anahita: They stole it from every place. But it was a real experience, you know, and that's your basis for comparison. Mike Nichols: Let me comment on that point. One of the big educational experiences I've had recently-- One of my dear friends here in Kansas City is someone you've all seen here in the last few days, Rhiannon, the one who stood on the chair-- She's a High Priestess that I respect with all my heart and love very much as a good friend, but we had never actually worked together until relatively recently. And I was astounded at the difference in our approach. She, coming from a very Protestant background, encourages you at every point in the ritual to speak from your heart, practically never do anything the same way twice. You know, you go to the Watchtower and invoke it using words that come into your head at that moment, etc. Me, with my stolidly Roman Catholic background, doing the same rituals and the same repetitive patterns almost mantra-like time after time and expecting the same results. We'll get into, if we have time, the pros and cons of these two approaches. Obviously, both of them valid approaches, right? Both of them seem to work for each of us. Vastly different. And obviously conditioned by our original religious upbringing. Yes? Morning Glory: I want to bring up this question of validity again. If you were initiated by a particular Alexandrian couple who shall remain nameless, as many friends of mine were, and this Alexandrian couple have repudiated their Craft credentials and have become born-again Christians, and they're going around on the circuit with their story of "I was a Pagan"-- All of the people that those people initiated-- It would be like the priests who went out and killed someone and then-- Mike Nichols: Or perhaps a better analogy, like the schismatic bishops who split away from the Church and continue to ordain new priests. Are those valid priests? Morning Glory: Exactly. Yes. Well, that is an issue that we as Pagans need to think about. Mike Nichols: You know, in all of this discussion, I am working from the premise that we are at too early a stage to formulate answers. But I think it's high time we started articulating the questions. Anahita: Well, I can speak to that a little bit, too. I just went to the 20th anniversary ritual for NROOD. And I was amazed, because I had a lot of contact with them about 13 years ago when they were a seven year old religion. And the *changes* that they have gone through in 20 years, I'm here to tell you, are just really amazing! I mean, they were light and free and it's so wonderful! Now, it's like, a lot of dogma. It *was* a wonderful ritual and a wonderful time was had by all. But they had changed some things in a very valid way, something 3006 that didn't work and was probably better this way. But 13 years ago, it was "Oh, those! Name it: Alexandrians, Gardnerians, Orthodox Druids, whatever! You just have to have enough stars in your hat to hang out with them." Well, now, guess what? You have to have enough stars in your hat to hang out with NROOD! (LAUGHTER) I mean, it's just really amazing. So, we can ask questions till we're blue in the face, but the answers are gonna be different in five years. Mike Nichols: I hope that somebody chronicles those changes as they go. They're going to be fascinating. Let me throw out another important question of liturgical theology. Is there a way to *botch* a Pagan ritual so that it is non-valid or non- effective, so that it doesn't work or *worse*, causes some kind of magical boomerang effect that causes some sort of detriment? For example, what if you teach somebody how to invoke the Watchtowers, and you only tell them about three of them? What's gonna happen in the Circle when they only invoke three? Is anything? Does it matter? Does anything matter? (LAUGHTER) I mean, does it, are there certain things that have to be there? Are there certain elements? From the perspective of the Catholic Church, for example, a Baptism had to have certain specific components to be valid. A certain set of materials had to be present: the water, the salt to put on the baby's tongue, etc.; a certain set of words had to be present; the minister who performed it had to be a valid minister (which, in the case of Baptism, could be anyone), and so forth. Let me give you a quick example. It's been quite a few years ago, but in my own Coven we were training somebody who was new as a priestess. She had actually been instructed correctly in invoking all four of the Watchtowers but, as it happened, when she took the four elements around, things were confused that night. It was her first ritual. And, somehow, something got left out. And a little bit later, during the Circle, we were doing some divinatory work, with a Ouija board. And please! In my tradition, we use a Ouija board for divinatory work. At any rate, halfway through the ritual, there was some kind of manifestation which at least a good portion of us saw. It looked like a kind of cloudy, dark hand had reached over the planchette. (I hate to be telling a bad Ouija board story because they're maligned enough!) (LAUGHTER) But this kind of cloudy-looking hand reached in over the Ouija board. And everybody sort of jumped back like they were shocked. And I think most people there were thinking, "What the heck is that?" But my first thought (again, maybe because of my religious upbringing) was "How did that thing get into a carefully warded Circle?" There should not *be* any extra energy or entity in here that we didn't call ourselves, or want! And I started going back over the procedure and realized that (in our system, it is the incense that represents the element of Air) this particular priestess had not taken the incense around the Circle at the time of the consecration of the Circle. So, from a purely legalistic point or whatever, the Circle had not been 3007 consecrated by the element Air. Which theoretically would allow some sort of sylph or air-related entity to get through. You know, it wasn't properly warded by all four elements. Can you screw up a rite? I mean, what things *have* to be present in order for there to *be* a Circle? And what things can be left out? What things can you change? What things can you *not* change? Yes, Carolyn? Carolyn Clark: I have a story that relates to that. One day a long, long time ago, when I was very, very new to the Craft, I knew a girl named Michelle who liked to dabble in Ceremonial Magick. And I knew a little bit about Ceremonial Magick. (Famous words: "I knew a little bit about Ceremonial Magick.") (LAUGHTER) So we did a Mars ritual. We did it on the right day, Tuesday night. And it was a little bit out in the country because Michelle was into cultivating certain controlled substances. And, in the middle of the ritual, there were red lights flashing in all the windows, and I thought "Oh, shit! It's the fuzz!" So we hurried up and finished the ritual, banished the Circle, looked out the window and... there weren't any cops there. There was nobody there. Mike Nichols: I think a very *common* experience of this sort, which most of us probably have experienced in the course of our magical training at one time or another, is how it feels to be psychically kicked in the head when power is not correctly grounded. (EXCLAMATIONS OF AGREEMENT) Right? How many can relate to that? Otter? Otter Zell: One that I've encountered a number of times in rituals I've gone to over the years, in particular with a group I prefer not to mention because Ellen has already done that (LAUGHTER) is this sort of arbitrary choice of directions. "Well, which way feels like East today?" And I've actually attended these things where with great pomp and ceremony someone will face the south and invoke the East. And then we'll maybe turn to the west and invoke the South. You never know where they're gonna go. Mike Nichols: There are actually instructions like that in some popular book on the Craft. Is it the Farrars? It actually says in it that it doesn't matter where the directions are as long as everyone agrees upon them. Eldoreth Grey Squirrel: They call that "consensus reality". (LAUGHTER AND APPLAUSE) Chris: It also raises the question of basic styles, and various traditions. I've been in this situation where I was doing some chakra work, and this person I was working with just didn't understand the symbolism. And I was in pain for days. Mike Nichols: I think the best analogy here is "small child with chemistry set". (LAUGHTER) Morning Glory: "Talking Wicca Blues", I think, is the final word on that. (LAUGHTER) 3008 Mike Nichols: Yes, yes! Okay, but see, all of these questions all bear on the same point: What is really necessary for that ritual to be done effectively (and *safely*, in many cases)? What things about a ritual can you change without hurting the nature of that ritual? What things can't you change? Morwen? Morwen: I've seen a lot of recipe books and I've seen a lot of possible recipes for the same dish. If you're going to be attending a Circle where you invoke the four quarters, then you'd better remember to do the correct things at each one, or you could leave a gap. Just like if you're baking a cake, you'd better remember the baking soda, and remember to butter the pan. But if you're going to do a Circle where you're not going to do the quarters, you could invoke the magic Circle without even thinking about the four directions. Because you're invoking a magic Circle based on a different structure. Eldoreth Grey Squirrel: There was a guy at Pagan Spirit Gathering whose particular approach to Paganism was to get ideas from the old Celtic traditions. And he says he can't find anything that justifies the invocation of quarters, the quarter points. He was convinced there was no such thing as quarter points in the way the Celts practiced their religion. Mike Nichols: I might argue with that, based on their stone circles and such. But on the other hand, I'd be willing to bet that the way quarter points got into modern Wicca was through ceremonial magick. I don't think there's any doubt about that. Morning Glory: But isn't it interesting that Native Americans have the same thing in the Medicine Wheel? It may be that there's a certain universality in the four quarter points. Otter Zell: It also connects with the natural world. We're all trained in levels of metaphor and the magic Circle itself is a metaphor for so many different cycles. It's a metaphor for any cycle, and cycles can be broken up in different ways. But certainly the four-quarter system works awfully well on a planet that rotates around its axis, which gives you four directions. Mike Nichols: The basic question we're raising here is, can somebody just create their own ritual system from scratch? Or does it have to link up to the real world around us? Otter Zell: I've seen certain systems that are just made up out of whole cloth, and they're presented as valid traditions by the people who just make them up, and they're just somehow cuckoo. They don't feel right. Remember, there was this anti-astrologer guy running around, Owen Rachel, and he was anti-magic, and anti-Pagan and everything else. So then he came out with this book of weird astrology, called "Sky Triangles" or something like that, or "Sky Diamonds". And it was supposed to be his astrological system, and it was supposed to be more valid. And he just made up this weird bullshit, and none of it made any sense, and none of it worked. But he sold a lot of books. Anahita: But sometimes you can make up a system and it *does* work. And I loved your answer, incidentally, Mike. 3009 I didn't have to ask my question because you answered it. The way you were talking about it was, "In my tradition, it's important to invoke the four quarters..." And I thought, "Aha! But you can decide to have a Circle that doesn't use four quarters." Eldoreth Grey Squirrel: And even when you think you're making something up from scratch, you find out later that somebody else thought of it already. I created a magical ritual based on the "Silmarilion", which Mike and I actually performed. And it had six quarter points. And I found out later on that some Native Americans in Oregon and Washington have six. It was exactly the same thing that I did. I had up and down in mine. I had never heard of that before. Otter Zell: If you understand the concept of how the energy works, of how the elements of the thing work... It's like, you can make up a recipe yourself if you understand how to cook, if you understand how to season, and so on. You can get to where you're making this stuff up and it'll work. But if you don't understand the patterns and the elements that well... Morning Glory: "Small child with chemistry set". Eldoreth Grey Squirrel: It gives a whole new meaning to "Magic Chef". (LAUGHTER) Mike Nichols: Let me bring this back to something here... As far as the final determination of the Catholic Church as to what consists of a valid sacrament, they came up with these things. And it might be interesting to at least note them, to see what we would have to say about them from a Pagan perspective. But to be a valid sacramental rite -- And again, this is magic in the views of the Ca-- I mean, they don't call it magic, but a sacrament to the Catholic Church is an "effective" ritual, meaning that it has an actual objective effect. Magic, in other words. So, a rite had to have what was called the proper "matter" and "form", first of all. "Matter" pertains to the materials used, as well as the gestures used. The "form" had to do with the words that were spoken. In magical contexts, you might think of this as the incantation, that part of the spell which is spoken. It had to be performed by the proper minister. Now, this could vary depending on the particular rite. Only a bishop could ordain a priest, but anyone could perform a Baptism, even non-Christians. And finally, it had to have intentionality on the part of the performing minister. So, in the view of the Catholic Church, it is impossible to accidentally, or inadvertently, perform a sacramental rite. That is not possible, from the point of view of Canon law. Now, I'm not suggesting that Paganism take this same approach. I'm just suggesting that we in the Pagan movement think about it. Canon lawyers were then assigned the task of codifying which things were needed for a particular rite. Think of the way rites were elaborated. You know, a Baptismal rite, in terms of Canon law, consisted of a very few things. Actually, it didn't even include the salt. Just the pouring of the water, and 3010 the speaking of the words, "I baptize you in the name of the Father, the Son, and the Holy Spirit." That was sufficient for the rite. Now, if you've ever actually gone to a Church Baptism, you know that it is elaborated endlessly. This thing can be carried out for hours if the minister wants to. But the only thing that's really *necessary*, the bare minimum requirements for a valid right, are just those words, and those elements, performed by the right minister, with proper intention. Interestingly enough, when the Catholic Church started doing this, it led to a kind of minimalist approach in terms of rituals. The priests had been taught that the power of the rite was in the rite itself. It only needed to have A, B, and C in order to be effective or valid. Therefore, they only did A, B, and C. And it didn't matter what kind of state of grace the minister was in. So they started rushing them through pretty quickly. This is one of the main things that Martin Luther took exception to, and it gave birth to the Protestant Reformation. Because priests had been performing these ceremonies almost by rote, with the bare minimum standards in terms of Canon law as to what was required for an effective or valid sacrament. Morning Glory: There was a lot of issue about that, especially in regard to marriage, whether a marriage was valid or legal. And whether the children of that union were legitimate or illegitimate depended upon how it was done, and whether there were elements that were missing. If somebody didn't say, or refused to say, "I do", for instance. Because lots and lots of women were married against their will. It's like in "The Princess Bride": "Did you say 'I do'?" "No, I didn't." "Well, in that case, you weren't." (LAUGHTER) Dix: What you were saying about elaborating a ritual... That brings up a question. When you are doing a rite, and you are adding more stuff, can you detract from it? At what point do the additions, the accretions that you keep adding on, where does it begin to take away from the rite? Mike Nichols: I know that certainly it can diminish the psychological dimension of a rite. I've seen so many examples where, say, you're doing an initiation tonight. Now that means, to me, the whole thing should focus on this person's initiation. It is *their* night. But somebody else over here has another spell they want to do, and somebody over here has something they want to do, and by the time the whole thing is done, it's this incredible mish-mash with no central focus whatsoever. To me, very bad in terms of liturgical design. Morning Glory: It's aesthetically piss-poor. (LAUGHTER) Mike Nichols: Right. I meant to conclude this whole workshop (or whatever the heck it is) with a section on liturgical design or aesthetics, which we're just beginning to touch on. It's obvious that we won't be able to get into that too much, but I think it's good that we bring up at least some points about aesthetics. Yes? (unidentified): Yeah, but what if you have the proper elements 3011 of the ritual, and you do things in the right order, and you intend for it to be a magical ceremony, and it's just dead. No one's excited, half the people can't remember their lines, or are making them up on the spot without putting a lot of thought into it. There's no spirit there. Morning Glory: Their hearts are pure, but their theater is lousy. (LAUGHTER) Mike Nichols: Yes. Good intentions is not a valid excuse for poor ritual. Absolutely. To me, well, I've often used a communications model for rituals. To me, like language, rituals have a certain grammar, a certain syntax that it needs to follow, a certain order. For example, let's say you're doing a Circle and it's a high holiday, so you're doing a typical holiday celebration but, as a part of that, you're also doing an initiation. When does the initiation come? Well, to me, it seems obvious that the initiation should come during the early part of the evening ceremonies so that, once that person is initiated, they may now participate fully in the seasonal celebration. Right? Rather that leaving them out for it, and doing their initiation at the end. So, it seems to me that there is sort of a logic of rituals, a grammar, a syntax, for doing ritual. Now, just because you learn the rules of that grammar (and I suspect there are some very definite rules that we could get into if I had the time), but just because you know the rules of grammar doesn't make you a great writer. Morning Glory: Persistence is nine-tenths of any art, not that it helps to be nine-tenths of an artist. (LAUGHTER) There's another part of this, which is the problem of the hodge-podge ritual. When you have conflicting elements. When somebody wants to do a ritual to heal the earth. And someone else wants to do a ritual to get prosperity for their Aunt Sadie. And someone else wants to do something to get a new house. And some things are really quite conflicting. One group wants to do a ritual to heal the earth, and so they want to put this mellow energy out. But someone else says, "Yeah, but we wanna stop those bulldozers that are coming in, so we wanna get this martial energy to zap their transmissions and make them fall out on the road!" And so then there's this conflict on how to approach things, and things can get really out of hand. Carolyn Clark: Where we see that a lot is where somebody will come to the Circle and say, "I really need to get in touch with the Demetre part of me." Or, I really need to get in touch with such-and-such god-form. And my response is, "Yes, you need to do that. Then, do it. But not at this Circle." Morning Glory: It's like chocolate icecream and limburger cheese. Mike Nichols: I find the same problem in combining elements from different traditions. That's a problem for me. Now, theologically, I might agree that all the names of the Goddess are merely different aspects of the same Goddess. Fine. But I 3012 still have a problem thinking, how is the goddess Demetre going to get along with the goddess Arianrhod or Cerridwen? (LAUGHTER) They're very different forms, and to me, well, another analogy I sometimes use is, let's say you're in a new home and you want one room of this home to be a library. You know you want certain things to be in that library, to make it a library. You're gonna want shelves for the books. You're gonna want the books. You're gonna want a comfy chair to sit in and read. You're gonna want a reading lamp near it. You're gonna want a library table, perhaps, or a writing desk. And so forth. But let's say you go out and you buy early American bookshelves. You buy an Edwardian writing desk. You buy Victorian chairs. You buy modern chrome and glass lighting fixtures. What you have is a library, granted, because all of the elements are there. But nothing fits aesthetically. It's like a ritual smorgasbord. To me, the elements have to fit together aesthetically in order to work right. (unidentified): I've tried to walk a fine line between Feminist and Traditional Wicca, because I like both. But how does this work for a solitary, or a person who has little access to a Coven? I've had a very hard time designing my own rituals. I found a little books that tells the elements on what goes in a ritual, and I try to follow that. Even though I may take a little bit from Doreen Valiente, because I like the way she says this one thing. But then the Farrars have a lot. And then I'll stick in a little Starhawk. But the thing is, they're all geared more to Covens. Now, does that make it invalid for a solitary? Mike Nichols: I would-- Please! Don't start asking me what's valid! (LAUGHTER) See, there's a danger in even discussing this because there's always a danger of falling into that trap. (unidentified): Is there a way to get in touch with other Solitaries? Morning Glory: There is a Solitary convention. Chris: Single rooms everywhere! (LAUGHTER) Mike Nichols: Scott Cunningham has a book coming out geared to Solitary Craft work. Let me answer the first part of your question first. I think it is possible to be eclectic and yet to avoid eclecticism within one particular ritual. Do tonight's ritual as a Celtic ritual, and next month's ritual as an Egyptian ritual if you want to, but don't mix Celtic and Egyptian in the same ritual. That's at least my point of view, my bias. I'm not saying that's some sort of dogma or rule about liturgics. It's my aesthetic, and I think aesthetics are important to ritual. Carolyn Clark: When you're working on certain things, when you're doing a very tight ritual-- For instance, if I'm doing a ritual to get in touch with that part of the Mother and that part of me which fructifies and causes creativity to flower, then I would probably call on all the Goddess names, all the aspects of the Goddess from all cultures, that do that one thing. 3013 Mike Nichols: Yes, I understand that completely. As a matter of fact, one of the forms I most love that I learned from the Roman Catholic tradition is that called a litany, a reading of a long list of petitions or names of Goddesses and Gods. And that is so effective in a Pagan ritual, especially if its done as a responsorial. That can build power like you just wouldn't believe! I use that quite a lot in my own rites. Let me jump to another subject which was raised earlier: the tension which exists between those things which are spontaneous in a ritual, where you just think up something to say on the spur of the moment, as the spirit moves you, as it were; or those people who follow rites that are very patterned, very repetitious, very rhythmic, if you will. Now, I was certainly brought up in that school of thought. And one thing that I've read recently, which I found to be a fascinating argument in favor of that tradition -- not invalidating the other, but in support of the repetitious tradition -- is that recent studies of the left hemisphere / right hemisphere brain split have shown something very interesting. Language, as you know, is a very linear system. And typically, that is a left hemisphere brain function. Anytime you are composing a sentence -- what I'm doing up here right now -- is very left hemisphere. Whenever someone is confronted with making up the invocation at each Watchtower, they are virtually working entirely left hemisphere. Whenever you are working with language, I was originally taught, you are working with left hemisphere. There is an interesting exception. Those things that are words that are commonly repetitious. When you sing a Christmas carol year after year after year, to the point you don't even have to think about the words as you sing it, your right brain hemisphere is operating just about on a par with the left, according to studies. Carolyn Clark: I do that with chanting. While my left brain is occupied with that, my right brain is free to do all kinds of other things. Mike Nichols: Right! It's sort of like a mantra. You know, for people from Protestant backgrounds, it sometimes comes off like, well, those Catholics just say their prayers by rote. "HailMaryfullofgracetheLordiswiththee." They can toss those off in no time at all. There's no power in it, there's no feeling in it, there's no spirit in it. The other point of view, however, is that the actual words themselves sort of take a back seat to the meaning, which is superimposed on top of those. And I can tell you from doing rituals in my life in the highly repetitive way, I feel like you, that it has freed my mind to go to perhaps deeper levels than if I had to do it differently every time. And by the way, notice how that's true in group rituals, too. If the High Priestess -- and I see a lot of this today -- she will not do the same ritual twice! And consequently, the entire Coven is sort of sitting back watching the High Priestess, saying, "Okay, what's she gonna do *this* time?" Never allowing 3014 them to really get into the ritual in a psychological way. When you're already familiar with something, like that Christmas carol, it enables everybody to participate fully, because they know what's going to happen, they know what to expect. They're not looking for changes in the script. Another thing that's interesting about that kind of repetitive work is that, when you do throw in a change, for a particular seasonal variation or something, it stands out. It stands out in contrast to the way you've always done it before. At a Handfasting, when you invoke the blessing of the Lord and Lady, instead of "onto ALL who stand before Thee", you say "onto TWO who stand before Thee", the changing of the words immediately focuses on the couple becoming handfasted. You hear that change; it registers. Anahita: But isn't that same thing true for an aesthetic, well-worded, channelled experience, that a Priestess may have? Mike Nichols: Yeah, but it sorta does put everyone else in the position of spectator. It becomes a spectator sport nine times out of ten. Or else, you are actively, consciously, left- hemispherically being involved in the production of this dramatic play. You're not getting to relax and simply experience the *known*, and the comfortable. And that's what I think we need to have more of. By the way, whenever you have repetition, you also have rhythm. And this brings in a whole different dimension. The drumming, the chanting, and everything else that goes with repetition. I think good ritual pacing has a rhythm of its own. Something else that we totally ignore these days in liturgical design is the use of silence, which can be VERY powerful. You know how something happens which is really meaningful and everyone's wowed by it, and somebody else just goes right into the next thing. Doesn't let you have the chance to absorb that at all. I'm not talking about that kind of deadly silence where nothing is happening and no one knows what to do. No. I'm talking about those quiet moments that really empower what you've just experienced. Yes, Eldoreth? Eldoreth Grey Squirrel: Well, as someone else who was "lowered" Catholic (as opposed to "raised" Catholic), there is a problem when you have something that is repetitious. Unless the person really wants to be empowered by this, what their mind is most likely to do is to think about anything BUT the ritual. At least as a child, I found this true. "Okay, time to daydream. It's the same old thing again." Mike Nichols: I think a great deal of the blame there has to do with the fact that as children, you were indoctrinated into this before the time you were ready to think about it. You didn't understand the rite. Nobody had explained it to you. You were simply going through the motions. To me, that's not magic, that's superstition. When you just go through the motions. It's just mumbo-jumbo. 3015 I don't want to run overtime, and we already are a minute or two. Let me just conclude by saying that what I feel we've been doing here is ground-breaking work. I was *delighted* to have a group of people already so involved and so experienced, to have made such wonderful contributions. I'd like to welcome you all as being, I think, some of the first Pagan liturgical theologians around. (LAUGHTER) And I hope you'll continue working on it. Thank you! (APPLAUSE) Eldoreth Grey Squirrel: Mike, I have an alternate title for your book. Mike Nichols: What's that? Eldoreth Grey Squirrel: "The Rite Stuff." (LAUGHTER AND GROANS OF APPRECIATION) 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3016 Editorial: Web of Wyrd number 10 Julia Phillips During the Middle Ages, a great many men and women were put to death on charges of heresy. Nearly all of them were innocent of any crime; nearly all of them were guilty of no more than being a scapegoat for someone else's accusations and projected fears. Fortunately, today we have grown beyond such barbaric inhumanity - or have we? As a race, have we truly evolved, or is humanity still groping around in a mire of discontent, seeking for victims on which to project its fears and failures? If we consider the way in which the medieval witch was hunted, accused and held up to public condemnation, and then compare this process with the way in which modern society deals with its victims, then I would say that the human race has not evolved in the slightest. Consider: often for no reason other than he or she offended someone, a man or woman living in medieval Europe could be taken as a heretic, and with evidence (sic) being no more than hearsay, tried and found guilty of charges of which they were mostly entirely innocent. Their accusers were not interested in truth, but in judgement; and justice certainly had no role in their scenario. To absolve themselves of any blame in this autocratic process, the accusers made sure that public opinion was swayed against the victim. How? By publishing details of the "crime"- (sic), which were then distributed to as wide an audience as possible. Students of English Literature will know of the enormous influence which the humble pamphlet cast on the population - which, despite high illiteracy, had sufficient numbers able to read aloud to a gathering in a town square. We all know how quickly rumour and innuendo spreads - any grapevine in any social group is proof positive of just how quickly information can passed along; and sadly, we all know that there need be no shred of truth in that information for it to be spoken about, considered, and accepted as fact. The medium of the pamphlet proved to be so efficient and effective that it developed, and in time became the newspaper, newsletter, and ultimately, the magazine. In all cases, the emphasis is upon the distribution of information to as large a number of people as possible. In all cases, those reading (or hearing) the information have a predilection to believe what they read to be the truth. Modern print is often no more truthful than that of a 16th century pamphlet, which might describe how a witch succumbed to the charms of the Devil, flew to the Sabbat riding on a goat, where she devoured unbaptised infants, and took part in many lewd and disgusting practices. Unfortunately though, having "read about it in the paper/magazine/leaflet..." most people assume that they are reading the truth, and are often willing to believe the worst. There are numerous examples of this process at work in modern society: in some countries, information is manipulated deliberately by politic- ians and journalists. In other countries - and I would include all of western civilisation in this - the manipulation is as pervasive, but less obvious. As the saying goes: "you can believe nothing you read in the papers but the date, and they sometimes get that wrong". Unfortunately though, people do believe what they read in the papers, see on television, and hear on radio, just as our ancestors believed 3017 that the woman led screaming to her death was a concubine of the Devil, a devourer of babies, and that she copulated regularly with her cat, or other animals. We are quick to condemn the Christian Fundamentalist for spreading lies and propaganda, but what about the lies and propaganda spread by Pagans and occultists? It offends my intellect to read of claims by self-professed witches of traditions handed down since time immemorial, or of secret arcane traditions known only to an elect few, but it offends my sensibility that these people, claiming to be following a spiritual path, have such contempt for Truth. We are no less human or fallible than our non-Pagan neighbour, but we are engaged in a continual search for Truth: both within and without. We are not perfect, but we do seek for our highest ideal, and we do strive ever towards it, no matter what our particular path. Therefore to me it seems a particularly unpleasant kind of action for a writer knowingly to misrepresent his or her background and/or experience, simply to acquire some spurious prestige. The editor of a Pagan/occult newsletter or magazine has an even greater responsibility, for rarely is the publication subject to professional editorial control, and yet it is generally fairly widely distributed, and its readers tend to believe what they see. As an example, we can look at the sad death of Scott Cunningham; within hours of his death being announced, the rumours that he died of AIDS were widespread. The fact that his family and his closest friends have stated any number of times that he died of meningitis is neither here nor there: to a great many people around the world, Scott Cunningham will have died of AIDS. Why? Because it was reported in Pagan magazines, and they can't be wrong - can they? Not only can they be downright wrong, they can also be inaccurate or misleading - sometimes deliberately so. I have seen newsletters recently where a matter best dealt with quietly, between those concerned, has been fought in the public arena using very much the same means as the medieval inquisitor. Defamatory and highly emotional printed leaflets, with scant attention to the truth, have been published and circulated throughout the Pagan/occult communities in the USA, Britain and Australia during the last year. Highly respected writers in Britain have recently been subjected to threats, with accusations and counter- accusations filling countless pages in pamphlets, newsletters, and magazines. What, you might wonder, has this to do with a personal quest for Truth? Very little, in my opinion, hence my remarks above that the human race appears to have made no progress at all in its essential characteristics in hundreds of years. The only difference is that today, we have far more efficient means of spreading the information to greater numbers of people. I have seen too many attempts at character assassination over the last year or so to believe that it is an isolated incidence, perpetrated only by one or two people. It has happened in Britain; in Australia; in the USA. The modus operandi has been identical in every case: an untruthful statement has been made about one or more individuals, sometimes supported by evidence (sic) of a spurious nature; the accusations have been published in print, or electronic media, and distributed to a wide audience. Even where the statement is so absurd, that no-one knowing the accused would believe it for a moment, those who do not know the accused 3018 are left wondering. This kind of trial by media is sick, and those who perpetuate it - usually self-professed "Pagans" - are, quite frankly, despicable. If we, as a community, are to come of age, then we must rid ourselves of these contemptible troublemakers. We can't stop them publishing their pamphlets, or typing out their lies, but we can ignore them, and stop giving credence to their venomous pens. As with the victims of the Middle Ages, the victims within our own community are being used as scapegoats for someone else's fears and guilt; the only way to fight this particular plague is to ignore it. Deprived of an attentive audience, the pamphlet bandits will soon give up and go away. 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3019 PR Flyer By Raven This may answer some of the questions being asked about Wicca on PODSNet. If you print it up nice, it may also help in answering questions OFF PODSNet. Mind you, it is only ONE possible rendition; opinions are GUARANTEED to vary. About three years ago, I did a little PR flyer to hand out when Wiccans were doing public events (for instance, Beltane Maypole dancing in the local park) and curious passersby would ask just what the heck was going on. If you like the idea, use it -- and feel free to adapt it as needed, for your own group. Written 1991 by Raven. NO COPYRIGHT. This is placed into the public domain. ----------------------------------------------------------------------- What You Wanted to Know about Witches * * (but were afraid to ask) Q. Do you worship the Devil (Satan)? A. No, for three reasons. First, we don't venerate evil in any form: our chosen religion is a celebration and affirmation of life and living things, as opposed to their destruction or harm. As we believe that good or evil done will return upon the doer, this does not encourage doing evil. Second, Satan is a figure in Judeo-Christian beliefs -- originally not even an opponent of Yahweh, but more like his prosecuting attorney (as in the Book of Job). Those who do worship Satan actually accept the later Christian theology, with Satan as Yahweh's opponent, but choose to support Satan's side of the battle. We are not Christians or Satanists, and do not accept their theology or worldview, so we would no more worship Satan than, for instance, Christians would worship the Aztec God Quetzalcoatl; he simply has no place in our beliefs. (We prefer the figure of Pan, who does have horns but is a much nicer fellow.) Third, we think history shows that, if you invest belief and emotion in any idea or thought-form, you give it strength and power in your own life -- it becomes more real TO YOU. We have no wish to invite hostile entities into our lives and give them such power over us, which is why we don't venerate any form we consider evil. That's also why we're shocked to see how much energy some Christians invest in Satan. Q. Then why do I hear those things about you? A. "Devil-worship", baby-killing, cannibalism and all that? These are typical accusations made by one religion against another. The Syrians accused the Jews of ritual murders long before Christ; then the Romans accused the Christians (who at least claimed to be eating someone's body and blood every week); then the Christians 3020 accused the Jews and Muslims and every other religion; today different Christian denominations even accuse each other. Making wild accusations not only sells newspapers, and books, and movies; it helps drum up support for the Religion Of Your Choice. This is a cynical use of hate, fear, and ignorance, but as long as it works, it will be used. (And there will always be psychotics willing to live up to the image -- then claim "the Devil made me do it.") Q. If not Christian theology, what do you believe in? A. Life. We see the entire Universe, all matter and energy, as bursting with life, loving its own living parts -- including us -- and gathered in one eternal dance. We try to catch the tune and dance to the beat. Sometimes we call the leading dancers Light and Dark, or Sun and Moon, or the Lord and the Lady, Cernunnos and Ceridwen, Pan and Diana, or by other names. These represent the duality in all things -- male and female, yang and yin -- neither side of which can be denied or ignored, even within ourselves. (We hope this helps us avoid the error that some worshippers of a single deity have made, such as thinking that "since God is all good and God is male, therefore anything female or feminine is evil.") Our feeling about the Gods is that they are teachers, family members, and fellow dancers: not some untouchable abstraction infinitely distant, but an intimate part of our own lives. Our feeling about other religions is that they, too, are part of the universal dance: not enemies, but fellow strugglers seeking as we do, to live and learn to keep time with the music. Q. What is this ceremony you're doing? A. It depends on the moment. You may be watching a circle dance, or a Maypole dance, or a feast of "cakes and ale", or just a group hug. (We like to have fun.) Possibly, since you were handed this, you're watching us "cast a circle". That's one of our basic religious ceremonies. When we "cast a circle", we mark off a space as dedicated and protected for our use, rather like Christians consecrating a church. (The difference is, we don't need a building, and we let the space go back to normal after we've used it.) Within this circle, we ask for the protection of guardians -- call them the four elements of Air, Earth, Fire, and Water, or the four archangels Gabriel, Michael, Raphael, and Uriel -- again, the names may vary. Then we invite the Lord and the Lady to be with us for a time. We have a nice visit, a little snack of cookies and wine (or fruit juice), and then everyone goes home. It's very friendly. Along the way, sometimes we ask for help with our problems, such as healing an injury or illness; if you believe in the power of prayer, it's the same sort of thing -- but we try to put our own energies into the task, rather than asking someone else to do all the work. 3021 Q. How will what you are doing affect me? A. If you're not participating, then probably no more than any other religious service you watch from outside. If you're shocked by other religions, you might choose to be shocked by ours. (Ours is just out where you can see it, instead of hidden by walls.) Or you might choose to accept our part of the universal dance as valid if different from your own. You might even choose to participate -- and people of good will are generally welcome among us. Even if you do participate, there's no reason to take any effect from our services that you don't choose to accept. Since -- for our own sakes -- we ask for nice things to happen, the biggest possible results involve no danger. If we ask for more harmony in the world, and your life becomes more harmonious, then you benefit from the same general effect as if a church's prayer for world peace had worked. (After that, if you don't like harmony, you could always work to make your own life more discordant; whatever suits you.) Q. Do all Witches practice the same way you do? A. There are about as many "denominations" of Witches as there are of Christians, and since no-one is forced to keep One True Orthodox Way, even a single group may do things differently from time to time. The two mottoes that apply here are "If it works, use it" -- and "AN IT HARM NONE, do as you will." Q. How can I find out more about you? A. Ask one of us. We're easy to talk with. Or read some books. Good books include Vivianne Crowley's WICCA: the Old Religion in the New Age, Margot Adler's Drawing Down the Moon, Starhawk's The Spiral Dance, and Raymond Buckland's Complete Guide to Witchcraft. There's also a lot of shocking nonsense and pulp fiction out there -- notably in movies, paperback thrillers, and the sort of newspapers sold at supermarket cash registers; we can only ask you to take anything you find there with a skeptical pinch of salt. (This was written in May 1991 as a general information handout for the use of the CUUPS group of Milwaukee, Wisconsin. Please feel free to copy and adapt this for use by your own group.) 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3022 The Coven By: Julia Phillips Wed 20 Apr 94 19:03 This article was written by me several years ago, but I thought it might be of interest here, as it discusses several issues relevant to modern Witches. Any thought or feedback most welcome! Please remember, that although the historical stuff is pretty general, the other parts of the article are my own ideas, and not necessarily applicable outside of my own tradition :) Covens and Witches In 1662, Isobel Gowdie of Auldearne made four separate confessions of being a Witch, and in the process, gave the word "Coven" to the world. Although there is no other historical evidence for this word, it has proven to be one of the most lasting facets of Witchcraft - ask anyone today what Witches do, and the answer will almost certainly include the fact that they meet in groups, called "Covens". So given that a number of modern Witches do, in fact, either run, or belong to, a Coven - just what is its purpose in 20th (and 21st) century Western Civilisation? Why has this word of such dubious historical veracity survived over three hundred years? Is there a place in our modern world for a social group which, as far as we know, occurred only in 17th century Scotland? The very fact of its survival for over three hundred years argues that there is a place for such a group. In my own case, I have been a member of, and run, Covens of Witches for a number of years, and it is a social model which fits extremely well within modern society. The structure of a coven varies, but generally has one or two leaders, and a number of members of varying levels of experience. In a sense, the modern Coven has replaced the tribal family, and its members often fulfill familial roles, which are no longer available to them in the family in which they were born. Some researchers have commented that many modern Witches come from a background which was disrupted; i.e., did not provide a safe family environment during their formative years. As I know a great many Witches for whom this was not the case, I think this is only a partial reason, and only for some people. Humanity itself seems to be inherently tribal; any common bond between people will generally result in the creation cults or sub-cultures, where those of a like-mind will bond together. They will evolve their own social order (generally hierarchical), have their own common language, and often are identifiable by their demeanour and appearance. Witches gather together in Covens for very much the same sorts of reasons; we are apart from general society by virtue of our beliefs and practices. Meeting with others who think and feel similarly to ourselves gives us the opportunity to share ideas and skills, as well as being able to practise our Craft. A modern Coven provides a family-style environment, where the "Elders" can, by virtue of their experience, give encouragement, support, and 3023 advice to those seek to learn about Witchcraft. As with all families, Covens have very unique and individual ways of approaching this. Just as no two families are the same, neither are any two Covens. Some Covens are run by people with an academic bent, and as would be the case in any family, this characterises the way in which their "children" are brought up. Other groups are oriented towards a more simple approach, and the oral traditions play an important role in the way in which the Coven is structured. Some combine the these two approaches, and the variations upon the basic themes are endless. For any "family" to exist harmoniously, everyone within the group must feel a part of the group, and wish to learn and grow within that group environment. With a path such as Witchcraft, with its emphasis upon personal growth and development, it is likely that individuals who may at one time have been happy within their family group, will change, and wish to move away. This is a perfectly natural process, and the wise coven leaders will send those people off with their love and blessing. Trying to keep them would be like trying to keep your sons and daughters tied to your apron strings forever! Ultimately, and despite the popularity of the word "coven", I do believe that most Witches are solitary in nature, and will generally spend at least part of their lives without being a member of, or running, a coven. I think the inward exploration during these periods is vital to self-development, just as we believe it is important to encourage social-awareness in children. However, I also believe that at some stage it is important to learn the practices of Witchcraft from another person; to be an apprentice, if you will; because the act of passing knowledge from one person to another cannot be replicated by books, correspondence courses, or be self-taught. This may seem an almost impossible task to some people, but as all the magical traditions teach: when the student is ready, the teacher will appear! What's more, it's true! B*B Julia 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3024 The Public Contents of the Book of Shadows There is really no such thing as the text of the Book of Shadows, because Gardner never bothered to word things the same way twice; whenever he copied something, he simultaneously rewrote it. But this, of course, is the way that an author treats his own original material; it is not how anyone treats authoritative texts preserved from an earlier generation. I have grouped the documents according to the dates when they were written; these dates are accurate to within a year or so, and the point to providing them, of course, is to emphasize that these documents are modern creations, NOT anything preserved from ancient or medieval tradition. Material or comments added to these documents later on I have enclosed in square brackets [these things]. A.1. Casting the Circle (1949) It is most convenient to mark the circle with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilized. Furniture may be placed to indicate the bounds. The only circle that matters is the one drawn before every ceremony with either a duly consecrated Magic Sword or an Athame. The circle is usually nine feet in diameter, unless made for some very special purpose. There are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. [1] Having chosen a place proper, take the sickle or scimitar of Art or a Witch's Athame, if thou mayest obtain it, and stick it into the center, then take a cord, and 'twere well to use the Cable Tow for this, and loop it over the Instrument, four and one half feet, and so trace out the circumference of the circle, which must be traced either with the Sword, or the knife with the black hilt, or it be of little avail, but ever leave open a door towards the North. Make in all 3 circles, one within the other , and write names of power between these. [2] First draw circle with Magic Sword or Athame. [3] Consecrate Salt and Water: Touch water with Athame, saying, "I exorcise thee, O creature of Water, that thou cast out from Thee all the impurities and uncleannesses of the Spirits of the World of Phantasm, so they may harm me not, in the names of Aradia and Cernunnos." [4] Touching Salt with Athame, say, "The Blessings of Aradia and Cernunnos be upon this creature of Salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without Thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me." [5] Then put the Salt into the water. [6] Sprinkle with exorcised water. [7] Light candles; say, "I exorcise thee, O Creature of Fire, that every kind of Phantasm may retire from thee, and be unable to harm or deceive in any way, in the names of Aradia and Cernunnos." [8] Caution initiate (if any); warn companions; enter circle and close doors with 3 pentagrams. [9] Proclaim object of working 3025 [10] Circumambulate 3 times or more before commencing work. [11] Summon: "I summon, stir, and Call thee up, thou Mighty Ones of the East, South, West, and North." Salute and draw pentacle with Magic Sword or Athame, the first stroke being from the top down to the left. A.2. Drawing Down the Moon (1949) High Priestess stands in front of Altar, assumes Goddess position (arms crossed). Magus, kneeling in front of her, draws pentacle on her body with Phallus-headed Wand, invokes, "I Invoke and beseech Thee, O mighty Mother of all life and fertility. By seed and root, by stem and bud, by leaf and flower and fruit, by Life and Love, do I invoke Thee to descend into the body of thy servant and High Priestess [name]." The Moon having been drawn down, i.e., link established, Magus and other men give Fivefold Kiss: (kissing feet) "Blessed be thy feet, that have brought thee in these ways"; (kissing knees) "Blessed be thy knees, that shall kneel at the sacred altar"; (kissing womb) "Blessed be thy womb, without which we would not be"; (kissing breasts) "Blessed be thy breasts, formed in beauty and in strength"; (kissing lips) "Blessed be thy lips, that shall speak the sacred names." Women all bow. If there be an initiation, then at this time the Magus and the High Priestess in Goddess position (Arms Crossed) says the Charge while the Initiate stands outside the circle. A.3. "Lift Up the Veil" [The Charge] (1949) Magus: "Listen to the words of the Great mother, who of old was also called among men Artemis, Astarte, Dione, Melusine, Aphrodite, Cerridwen, Diana, Arianrhod, Bride, and by many other names." High Priestess: "At mine Altars the youth of Lacedaemon in Sparta made due sacrifice. Whenever ye have need of anything, once in the month, and better it be when the moon is full, ye shall assemble in some secret place and adore the spirit of Me who am Queen of all Witcheries and magics. There ye shall assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets. To these will I teach things that are yet unknown. And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, both men and women, and ye shall dance, sing, feast, make music, and love, all in my praise. There is a Secret Door that I have made to establish the way to taste even on earth the elixir of immortality. Say, `Let ecstasy be mine, and joy on earth even to me, To Me,' For I am a gracious Goddess. I give unimaginable joys on earth, certainty, not faith, while in life! And upon death, peace unutterable, rest, and ecstasy, nor do I demand aught in sacrifice." 3026 Magus: "Hear ye the words of the Star Goddess." High Priestess: "I love you: I yearn for you: pale or purple, veiled or voluptuous. I who am all pleasure, and purple and drunkenness of the innermost senses, desire you. Put on the wings, arouse the coiled splendor within you. Come unto me, for I am the flame that burns in the heart of every man, and the core of every Star. Let it be your inmost divine self who art lost in the constant rapture of infinite joy. Let the rituals be rightly performed with joy and beauty. Remember that all acts of love and pleasure are my rituals. So let there be beauty and strength, leaping laughter, force and fire by within you. And if thou sayest, `I have journeyed unto thee, and it availed me not,' rather shalt thou say, `I called upon thee, and I waited patiently, and Lo, thou wast with me from the beginning,' for they that ever desired me shall ever attain me, even to the end of all desire. This much of the rites must ever be performed to prepare for any initiation, whether of one degree or of all three. A.4. The Initiation (1949) [First Degree] Magus leaves circle by the doorway, goes to Postulant, and says, "Since there is no other brother here, I must be thy sponsor, as well as priest. I am about to give you a warning. If you are still of the same mind, answer it with these words: `Perfect Love and Perfect Trust.'" Placing the point of the sword to the Postulant's breast, he says, "O thou who standeth on the threshold between the pleasant world of men and the domains of the Dread Lords of the Outer Spaces, hast thou the courage to make the Assay? For I tell thee verily, it were better to rush on my weapon and perish miserably than to make the attempt with fear in thy heart." Postulant: "I have two Passwords: Perfect Love and Perfect Trust." Magus drops the sword point, saying, "All who approach with perfect love and perfect trust are doubly welcome." Going around behind her, he blindfolds her, then putting his left arm around her waist and his right arm around her neck, he pulls her head back, says, "I give you the 3rd password, a Kiss to pass through this dread Door," and pushes her forward with his body, through the doorway and into the circle. Once inside, he releases her saying, "This is the way all are first brought into the circle." Magus closes the doorway by drawing the point of the sword across it three times, joining all three circles, saying, "Agla, Azoth, Adonai," then drawing three pentacles to seal it. Magus guides Postulant to south of altar, and whispers, "Now there is the Ordeal." Taking a short piece of cord from the altar, he ties it around her right ankle, saying, "Feet neither bound nor free." Taking a longer cord, he ties her hands together behind her back, then pulls them up, so that the arms form a triangle, and ties the cord around her neck, leaving the end dangling down in front as a Cable Tow. With the Cable Tow in his left hand and the sword in his right hand, the Magus leads her sunwise around the circle to the east, where he salutes with the sword and proclaims, "Take heed, O Lords of the Watchtowers of the East, (name), properly prepared, will be made a Priestess and a Witch." Magus leads her similarly to the south, west, and north, making the proclamation at each quarter. Next, clasping Postulant around the waist with his left arm, and holding the sword erect in his right hand, he makes her circumambulate three times around the circle with a 3027 half-running, half-dancing step. He halts her at the south of the altar, and strikes eleven knells on the bell. He then kneels at her feet, saying, "In other religions the postulant kneels, as the Priests claim supreme power, but in the Art Magical, we are taught to be humble, so we kneel to welcome them and say: "Blessed be thy feet that have brought thee in these ways." (He kisses her feet.) "Blessed be thy knees that shall kneel at the sacred altar." (He kisses her knees.) "Blessed be thy womb, without which we would not be." (He kisses her Organ of Generation.) "Blessed by thy breasts, formed in beauty and in strength." (He kisses her breasts.) "Blessed be thy lips, which shall utter the sacred names." (He kisses her lips.) Take measure thus: height, around forehead, across the heart, and across the genitals. Magus says, "Be pleased to kneel," and helps her kneel before the altar. He ties the end of the Cable Tow to a ring in the altar, so that the postulant is bent sharply forward, with her head almost touching the floor. He also ties her feet together with the short cord. Magus strikes three knells on the bell and says, "Art ready to swear that thou wilt always be true to the Art?" Witch: "I am." Magus strikes seven knells on the bell and says, "Before ye are sworn, art willing to pass the ordeal and be purified?" Witch: "I am." Magus strikes eleven knells on the bell, takes the scourge from the altar, and gives a series of three, seven, nine, and 21 strokes with the scourge across the postulant's buttocks. Magus says, "Ye have bravely passed the test. Art always ready to help, protect, and defend thy Brothers and Sisters of the Art?" Witch: "I am." Magus: "Art armed?" Witch: "With a knife in my hair." Magus: "Then on that knife wilt thou swear absolute secrecy?" Witch: "I will." Magus: "Then say after me. `I, (name), in the presence of the Mighty Ones, do of my own will and accord, most solemnly swear that I will ever keep secret and never reveal the secrets of the Art, except it be to a proper person, properly prepared, within a circle such as I am now in. All this I swear by my hopes of a future life, mindful that my measure has been taken, and may my weapons turn against me if I break this my 3028 solemn oath.'" Magus now unbinds her feet, unties the Cable Tow from the altar, removes the blindfold, and helps her up to her feet. Magus says, "I hereby sign thee with the triple sign. "I consecrate thee with oil." (He anoints her with oil on the womb, the right breast, the left breast, and the womb again.) "I consecrate thee with wine." (He anoints her with wine in the same pattern.) "I consecrate thee with my lips" (he kisses her in the same pattern), "Priestess and Witch." Magus now unbinds her hands and removes the last cord, saying, "Now I Present to thee the Working Tools of a Witch. "First the Magic Sword. With this, as with the Athame, thou canst form all Magic Circles, dominate, subdue, and punish all rebellious Spirits and Demons, and even persuade the Angels and Geniuses. With this in your hand you are the ruler of the Circle. [Here "kiss" means that the initiate kisses the tool, and the Magus then kisses the Witch being initiated.] "Next I present the Athame. This is the true Witch's weapon and has all the powers of the Magic Sword [kiss]. "Next I present the White-Handled Knife. Its use is to form all instruments used in the Art. It can only be properly used within a Magic Circle [Kiss]. "Next I present the Wand. Its use is to call up and control certain Angels and geniuses, to whom it would not be mete to use the Magic Sword [Kiss]. "Next I present the pentacles. These are for the purpose of calling up appropriate Spirits [Kiss]. "Next I present the Censer of Incense. This is used to encourage and welcome Good Spirits and to banish Evil Spirits.[kiss] "Next I present the scourge. This is a sign of power and domination. It is also to cause suffering and purification, for it is written, to learn you must suffer and be purified. Art willing to suffer to learn?" Witch: "I am."[Kiss] Magus: "Next, and lastly I present the Cords. They are of use to bind the sigils in the Art, the material basis, and to enforce thy will. Also they are necessary in the oath. I Salute thee in the name of Aradia and Cernunnos, Newly made Priestess and Witch." Magus strikes seven knells on the bell and kisses Witch again, then circumambulates with her, proclaiming to the four quarters, "Hear, ye Mighty Ones, (name) hath been consecrated Priestess and Witch of the Gods." (Note, if ceremony ends here, close circle with "I thank ye for attending, and I dismiss ye to your pleasant abodes. Hail and farewell." If not, go to next degree.) 3029 [Second Degree] Magus binds Witch as before, but does not blindfold her, and circumambulates with her, proclaims to the four quarters, "Hear, ye Mighty Ones, (name), a duly consecrated Priestess and Witch, is now properly prepared to be made a High Priestess and Witch Queen." Magus now leads her thrice around the circle with the half-running, half-dancing step, halts south of the altar, has the Witch kneel, and ties her down to the altar as before. Magus: "To attain this sublime degree, it is necessary to suffer and be purified. Art ready to suffer to Learn?" Priestess Witch: "I am." Magus: "I prepare thee to take the great oath." He strikes three knells on the bell, and again gives the series of three, seven, nine, and 21 strokes with the scourge as before. Magus: "I now give thee a new name: _______. [kiss] Magus: "Repeat thy new name after me, I, (name), swear upon my mother's womb and by mine Honor among men and among my brothers and sisters of the Art, that I will never reveal to any at all any of the secrets of the Art, except it be to a worthy person, properly prepared, in the center of a Magic Circle, such as I am now in. This I swear by my hopes of Salvation, my past lives, and my hopes of future ones to come, and I devote myself to utter destruction if I break this my solemn oath." Magus kneels, placing left hand under her knees and right hand on her head, thus forming magic link. Magus: "I hereby will all my power into you." Wills. Magus now unties her feet, unties the Cable Tow from the altar, and helps the Witch to her feet. Magus: "I hereby sign and consecrate you with the great Magic Sign. Remember how it is formed and you will always recognize it. "I consecrate thee with oil." (He anoints her with oil on her womb, right breast, left hip, right hip, left breast, and womb again, thus tracing a point-down pentacle.) "I consecrate thee with wine." (He anoints her with wine in the same pattern.) "I consecrate thee with my lips" (he kisses her in the same pattern), "High Priestess and Witch Queen." Magus now unbinds Witch's hands and removes the cord, saying, "Newly made High Priestess and Witch Queen" [kiss] "you will now use the working tools in turn. First, the Magic Sword; with it you will scribe the Magic Circle [kiss] 3030 "Secondly, the Athame" (Form Circle) [kiss] "Thirdly, the White Handled Knife" (use) [kiss] "Fourthly, the Wand" (Wave to 4 Quarters) [kiss] "Fifthly, the Pentacle" (Show to 4 Quarters) [kiss] "Sixthly, the Censer of Incense" (Circle, cense) [kiss] "Seventhly, the cords; bind me as I bound you." Witch binds Magus and ties him to Altar. Magus: "Learn, in Witchcraft, thou must ever return triple. As I scourged thee, so thou must scourge me, but triple. So where you received 3, return 9; where you received 7, return 21; where you received 9, return 27; where you received 21, return 63." Witch scourges Magus as instructed, 120 strokes total. Magus: "Thou hast obeyed the Law. But mark well, when thou receivest good, so equally art bound to return good threefold." Witch now unbinds Magus and helps him to his feet. Magus, taking the new Initiate by the hand and holding the Athame in the other, passes once round the Circle, proclaiming at the Four Quarters, "Hear, Ye Mighty Ones, (name) hath been duly consecrated High Priestess and Witch Queen." (Note, if ceremony ends here, close circle with "Hail and farewell." If not go to next degree.) [Third Degree] Magus: "Ere we proceed with this sublime degree, I must beg purification at thy hands." High Priestess binds Magus and ties him down to the altar. She circumambulates three times, and scourges Magus with three, seven, nine, and 21 strokes. She then unbinds him and helps him to his feet. Magus now binds the High Priestess and ties her down to the altar. He circumambulates, proclaiming to the four quarters, "Hear, ye mighty Ones, the twice consecrate and Holy (name), High Priestess and Witch Queen, is properly prepared and will now proceed to erect the Sacred Altar." Magus scourges High Priestess with three, seven, nine, and 21 strokes. Cakes and wine may now be taken [see section A.5]. Magus: "Now I must reveal to you a great Mystery." [kiss]. Note: if High Priestess has performed this rite before, omit these words. High Priestess assumes Osiris position. Magus: "Assist me to erect the Ancient Altar, at which in days past all worshipped, the Great Altar of all things. For in the old times a woman was the Altar. Thus was the altar made and so placed [Priestess lies down in such a way that her vagina is approximately at the center of the circle], and the sacred place was the point within the center of the circle, as we of old times have been taught, that the point within the center is the origin of all things. Therefore should we adore it." [kiss] 3031 "Therefore, whom we adore, we also invoke, by the power of the lifted lance." Invokes. "O circle of stars [kiss], whereof our Father is but the younger brother [kiss], "Marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered and understanding dark, not unto thee may we attain unless thine image be of love [kiss]. "Therefore, by seed and root, and stem and bud and leaf and flower and fruit do we invoke thee, O, Queen of space, O dew of light, O continuous one of the Heavens [kiss]. "Let it be ever thus, that men speak not of Thee as one, but as none, and let them not speak of thee at all, since thou art continuous, for thou art the point within the circle [kiss], which we adore [kiss], the fount of life without which we would not be [kiss]. "And in this way truly are erected the Holy Twin Pillars Boaz and Jachin [kisses breasts]. In beauty and strength were they erected, to the wonder and glory of all men." (Eightfold Kiss: 3 points, Lips, 2 Breasts and back to lips; 5 points) "O Secrets of secrets that art hidden in the being of all lives. Not thee do we adore, for that which adoreth is also thou. Thou art that and That am I [kiss]. "I am the flame that burns in every man, and in the core of every star [kiss]. "I am Life and the giver of Life, yet therefore is the knowledge of me the Knowledge of Death [kiss]. "I am alone, the Lord within ourselves whose name is Mystery of Mysteries [kiss]. "Make open the path of intelligence between us. For these truly are the 5 points of fellowship [on the right appears an illuminated diagram of the point-up triangle above the pentacle, the symbol for the third degree], feet to feet, knee to knee, groin to groin, breast to breast, arms around back, lips to lips, by the Great and Holy Names Abracadabra, Aradia, and Cernunnos. Magus and High Priestess: "Encourage our hearts, Let thy Light crystallize itself in our blood, fulfilling us of Resurrection, for there is no part of us that is not of the Gods." (Exchange Names.) Closing the Circle High Priestess Circumambulates, proclaiming, "The twice consecrate High Priestess greets ye Mighty Ones, and dismisseth ye to your pleasant abodes. Hail and Farewell." She draws the banishing pentacle at each quarter. A.5. Cakes and Wine (1949) Magus kneels, fills Cup, offers to Witch [she is seated on the altar, holding her athame; Priest kneels before her, holding up the cup]. Witch, holding Athame between palms, places point in cup. 3032 Magus: "As the Athame is the Male, so the Cup is the female; so, conjoined, they bring blessedness." Witch lays aside Athame, takes Cup in both hands, drinks and gives drink. Magus Holds Paten to Witch, who blesses with Athame, then eats and gives to Eat. It is said that in olden days ale or mead was often used instead of wine. It is said that spirits or anything can be used so long as it has life. A.6. The Sabbat Rituals (1949) November Eve Walk or slow dance, Magus leading High Priestess, both carrying Phallic wand or broom, people with torches or candles. Witch chant or song: "Eko, eko, Azarak Eko, eko, Zomelak Bazabi lacha bachabe Lamac cahi achababe Karrellyos Lamac lamac Bachalyas cabahagy sabalyos Baryolos Lagoz atha cabyolas Samahac atha famolas Hurrahya!" Form circle. High Priestess assumes Goddess position. Magus gives her Fivefold Kiss and is scourged. All are purified [that is, bound and scourged with forty strokes, as in the initiation rituals]. Magus assumes God position. High Priestess invokes with Athame: "Dread Lord of the shadows, god of life and the giver of life. Yet is the knowledge of thee the knowledge of death. Open wide, I pray thee, thy gates through which all must pass. Let our dear ones who have gone before, return this night to make merry with us. And when our time comes, as it must, O thou the comforter, the consoler, the giver of peace and rest, we will enter thy realms gladly and unafraid, for we know that when rested and refreshed among our dear ones, w e shall be born again by thy grace and the grace of the Great Mother. Let it be in the same place and the same time as our beloved ones, and may we meet and know, and love them again. Descend, we pray thee, upon thy servant and Priest (name)." High Priestess gives Fivefold Kiss to Magus. Initiations if any; all others are purified. (Note: Couples may purify each other if they will.) Cakes and Wine. The Great Rite if possible, either in token or truly. Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance. February Eve 3033 After usual opening, all are doubly purified [that is, with eighty strokes]. Dance round outside circle, High Priestess with sword girded on and drawn, Phallic wand in left hand. Enter circle. Magus assumes God position. High Priestess gives Fivefold Kiss, invokes: "Dread Lord of death and Resurrection, life and the giver of life, Lord within ourselves, whose name is Mystery of Mysteries, encourage our hearts. Let the light crystalize in our blood, fulfilling us of resurrection, for there is no part of us that is not of the gods. Descend, we pray thee, upon this thy servant and Priest (name)." All should be purified in sacrifice before him. He then purifies the High Priestess with his own hands, and others if he will. Cakes and wine. Great Rite if possible, in token or real. Games and dance as the people will. Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance. May Eve If possible ride poles, brooms, etc. High Priestess leading, quick dance step, singing "O do not tell the priests of our arts.For they would call it sin, For we will be in the woods all nightA conjuring summer in. And we bring you good news by word of mouth. For women, cattle, and corn: The sun is coming up from the south,With oak and ash, and thorn." Meeting dance if possible. Form circle as usual, and purify. High Priestess assumes Goddess position; officers all give her the fivefold kiss. She purifies all. High Priestess again assumes Goddess position. Magus invokes, draws down moon, "I invoke thee and call upon thee, O mighty Mother of us all, bringer of all fruitfulness, By seed and root, by stem and bud, by leaf and flower and fruit, by life and love, do we invoke thee, to descend upon the body of thy servant and Priestess here." Magus gives Fivefold Kiss to High Priestess. 3034 All should be purified in sacrifice before her, and she should purify Magus and some others with her own hands. Cakes and wine. Games. Great Rite if possible, in token or truly. Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance. August Eve If possible, ride poles, broomsticks, etc. Meeting Dance if possible [the double-spiral dance described in Witchcraft Today, p. 167]. Form circle. Purify. High Priestess stands in pentacle position. Magus invokes her: "O mighty Mother of us all, Mother of all fruitfulness, give us fruit and grain, flocks and herds and children to the tribe that we be mighty, by thy rosy love, do thou descend upon thy servant and Priestess (name) here." Magus gives Fivefold Kiss to High Priestess. Candle game: Seated, the men form a circle, passing a lighted candle from hand to hand "deosil". The women form circle outside, trying to blow it out over their shoulders. Whoever's hand it is in when it is blown out is 3 times purified by whoever blew it out, giving fivefold Kiss in return. This game may go on as long as the people like. Cakes and wine, and any other games you like. Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance. B.1. On Chants (1953) Of old there were many chants and songs used especially in the Dances. Many of these have been forgotten by us here, but we know that they used cries of IAU which seems muchly like the cries EVO or EVOHE of the ancients. Much dependeth on the pronunciation if this be so. In my youth, when I heard IAU it seemed to be AEIOU, or rather, AAAEEIOOOOUU. This may be but the natural way to prolong it to make it fit for a call, but it suggests that these be possibly the initials of an invocation as Agla is said to be, and of sooth 'tis said that the whole Hebrew alphabet is said to be such, and for this reason is recited as a most powerful charm, but at least this is certain, these cries during the dances do have profound effect, as I myself have seen. Other calls are IEHOUA and EHEIE; also Ho Ho Ho Ise Ise Ise. 3035 IEO VEO VEO VEO VEOV OROV OV OVOVO may be a spell but is more likely to be a call. 'Tis like the EVOE EVOE of the Greeks and the "Heave ho!" of sailors. "Emen hetan" and "Ab hur, ab hus" seem calls; as "Horse and hattock, horse and go, horse and Pellatis, ho, ho, ho!" "Thout, tout a tout tout, throughout and about" and "Rentum tormentum" are probably mispronounced attempts at a forgotten formula, though they may have been invented by some unfortunate being tortured, to evade telling the real formula. B.2. To Help the Sick (1953) [1] Ever remember the promise of the goddess, "For ecstasy is mine and joy on earth" so let there ever be joy in your heart. Greet people with joy, be glad to see them. If times be hard, think, "It might have been worse. I at least have known the joys of the Sabbath, and I will know them again." Think of the grandeur, beauty, and Poetry of the rites, of the loved ones you meet through them. If you dwell on this inner joy, your health will be better. You must try to banish all fear, for it will reall y touch you. It may hurt your body, but your soul is beyond it all. [2] And ever remember, that if you help others it makes you forget your own woes. And if another be in pain, do what you may to distract his attention from it. Do not say "You have no pain," but if you may, administer the drugs which sooth as well as those that cure. But ever strive to make them believe they are getting better. Install into them happy thoughts. If you can only get this into his inner mind so that it be always believed. [3] To this end it is not wrong to let people think that we of the cult have more power than we have. For the truth is that if they believe we have more power than we really possess, we do really possess these powers, insomuch we can do good to them. [4] You must try to find out about people. If you tell a slightly sick man, "You are looking better. You will soon be well," he will feel better, but if he is really ill, or in pain, his Knowledge that he is in pain will cause him to doubt your words in future. But if you give him one of the drugs and then say, "The pain is growing less. Soon it will be gone," because the pain goes, the next time you say, "The pain is going," he will believe you and the pain will really get less. But you must ever say so with conviction, and this conviction must come from your believing it yourself, because you yourself know that if you can fix his mind so that he believes you, it is true. [5] 'Tis often better to look exactly between their eyes, looking as if your eyes pierced their heads, opening your eyes as wide as you may and never blink. This continued gazing oft causes the patient to grow sleepy. If they show signs of this, say "You are growing sleepy. You will sleep, you are tired. Sleep. Your eyes grow tired. Sleep." If they close their eyes, say "Your eyes close, you are tired, you cannot open your eyes." If they cannot, say "Your arms are tired, you cannot raise them." If they cannot, say "I am master of your mind. You must ever believe what I tell you. When I look like this into your eyes you will sleep and be subject to my will," then tell them they will sleep and wake up refreshed, feeling better. Continue this with soothing and healing drugs, and try to infuse into them the feeling of ecstasy that 3036 you feel at the Sabbath. They cannot feel it in full, but you can command them to feel what is in your own mind, and try to concentrate on this ecstasy. I f you may safely tell that you are of the Cult, your task may be easier. And it were well to command them to know it only with their sleeping mind, and forget it, or to be at least unable to tell anyone about it when awake. A good way is to command them that, if they are ever questioned about Witchcraft or Witches, to immediately fall asleep. [6] Ever remember if tempted to admit or boast of belonging to the cult you be endangering your brothers, for though now the fires of persecution may have died down, who knows when they may be revived? Many priests have knowledge of our secrets, and they well know that, though much religious bigotry has calmed down, many people would wish to join our cult. And if the truth were known of its joys, the Churches would lose power, so if we take many recruits, we may loose the fires of persecution against us a gain. So ever keep the secrets. [7] Think joy, think love, try to help others and bring joy into their lives. Children are naturally easier to influence than grown people. Ever strive to work through people's existing beliefs. For instance, more than half of the world believe in amulets. An ordinary stone is not an amulet but if it hath a natural hole in it, it must be something unusual, so if the patient hath this belief give him one. But first carry it next your skin for a few days, forcing your will into it, to cure pain, to feel s afe, or against their particular fear, and this amulet may keep imposing your will when you are absent. The masters of talismans knew this full well when they say they must be made in a circle, to avoid distraction, by someone whose mind is on the subject of the work. [8] But keep your own mind happy. Remember the Words of the Goddess: "I give unimaginable joys on Earth, certainty, not faith, while in life, and upon death, peace unutterable, rest, and ecstasy, and the promise that you will return again." In the old days many of us went to the flames laughing and singing, and so we may again. We may have joy in life and beauty, and peace and Death and the promise of return. [9] The Bible speaks sooth, "A merry heart doeth good like a medicine but a broken spirit breaketh the bones." But you may not have a merry heart. Perchance you were born under an evil star. I think that the effects of the stars are overestimated, but you cannot make a merry heart to order, you say. But you can, in the Cult; there be secret processes by which your will and imagination may be influenced. This process also affects the body, and brings it to joy. Your body is happy, so your mind is happy . You are well because you are happy, and you are happy because you are well. [10] Prayer may be used with good result if the patient believes it can and will work. Many believe it can, but do not believe their God or saint will help. Prayers to the Goddess help, especially the Amalthean Horn Prayer, as it causes stimulation to the body as well as to the mind. B.3. The Scourge and the Kiss. (1953) [1] Invocation 3037 (Feet, knees, and wrists should be tightly bound to retard blood.) Scourge 40 or more, to make skin tingle, then say, invoking Goddess, Hail, Aradia, from the Amalthean horn Pour forth thy store of Love. I lowly bend Before Thee! I invoke thee at the end When other Gods are fallen and put to scorn. Thy foot is to my lips! My sighs inborn Rise, touch, curl about thy heart. Then spend, Pitiful Love, loveliest Pity, descend And bring me luck who am lonely and forlorn. Ask the Goddess to help you to obtain your desires, then Scourge again to bind the spell. This be powerful in ill luck and for sickness. It must be said in a Circle, and you must be properly prepared and well purified, both before and after saying, to bind the spell. Before starting you must make a very clear picture in your mind of what you wish. Make yourself see the wish obtained. Be sure in your own mind exactly what it is and how it is to be fulfilled. This spell is the one that was taught to me long ago and I have found it works, but I don't think there is any special virtue in these words. Any others can be substituted provided they ask the goddess's (or gods') help, and say clearly what you wish and you form the clear mental image; and if it doesn't work at first, keep on trying till it works. Your helper, who wields the scourge, must know what you wish, and also form the mental image. And at first at any rate, it will be better for you to work the spell, then for the girl to take your place and work it also; you scourge her. Don't try anything difficult at first, and do it at least once a week till it works. You have to get into sympathy with each other, before anything happens, and regular working helps this. Of spells, the exact words matter little if the intent be clear and you raise the true power, and sufficient thereof. Always in rhyme they are. There is something queer about rhyme. I have tried, and the same seem to lose their power if you miss the rhyme. Also in rhyme, the words seem to say themselves. You do not have to pause and think: "What comes next?" Doing this takes away much of your intent. [2] Order and discipline must be kept. A High Priest or Priestess may and should punish all faults to this end, and all of the Cult must accept such corrections willingly. All are brothers and sisters, for this reason: that even the High Priestess must submit to the scourge. Each fault should be corrected separately. The Priest or Priestess must be properly prepared and call the culprit to trial. They must be prepared as for initiation and kneel, be told their fault and sentence pronounced. Punishment should be the scourge, followed by a forfeit such as several fivefold kisses or something of this nature. The culprit must acknowledge the justice of the punishment by kissing hands and scourge on receiving sentence and again when thanking for punishment received.* [3] The scourgings are 3, 7, 9 (thrice three), and 21 (thrice seven) 40 in all. It is not meet to make offerings [scourgings] of less than two score to the Goddess, for here be a mystery. The fortunate numbers be: 3 and 5. For three added to two (the Perfect Couple) be five. And three and five be eight; eight and five be thirteen; thirteen and eight be twenty-one. The Fivefold Kiss is called 5, but there are 8 kisses, for there be 2 feet and 2 knees and genitals and 2 breasts and the lips. And 5 times 8 be two score. Also, fortunate numbers be 3, 7, 8, and 21, 3038 which total 40, or two score. For each man and woman hath ten fingers and ten toes, so each totals a score. And a perfect couple be two score. So a lesser number would not be perfect prayer. If more are required make it a perfect number, as four score or six score. Also there be Eight Elemental Weapons. [4] To make the anointing ointment, take some glazed pans filled half full with grease or olive oil. Put in one sweet mint, marjoram in another, ground thyme in a 3rd, and it you may have it, patchouli, dried leaves pounded. Place pans in hot water bath. Stir and cook for several hours, then pout into linen bags, and squeeze grease through into pans again, and fill up with fresh leaves. After doing this several times, the grease will be highly perfumed. Then mix all together and store in a well-corked jar. Anoint behind ears, throat, armpits, breasts, and womb. Also, for all ceremonies where the feet are kissed, they should also be anointed. B.4. The Priestess and the Sword (1953) It is said, "When a woman takes the main part in worship of the Male God, she must be girt with a sword." Note. This hath been explained as meaning that a man should be Magus representing the God, but if no one of sufficient rank and knowledge be present, a woman armed as a man may take his place. The sheath should be worn in a belt. She should carry the sword in hand, but if she has to use her hands, she should sheath the sword. Any other woman in the circle while this worship is performed shall be sword in hand. Those outside the circle only have the athame. A woman may impersonate either the God or the Goddess, but a man may only impersonate the God. B.5. The Warning (1953) Keep this book in your own hand of write. Let brothers and Sisters copy what they will, but never let this book out of your hands, and never keep the writings of another, for if it be found in their hand of write, they may well be taken and tortured. Each should guard his own writings and destroy them whenever danger threatens. Learn as much as you may by heart, and when the danger is past, rewrite your book. For this reason, if any die, destroy their book if they have not been able to, for, if it be fou nd, 'tis clear proof against them. "Ye may not be a Witch alone"; so all their friends be in danger of the torture. So destroy everything not necessary. If your book be found on you, 'tis clear proof against you. You may be tortured. Keep all thought of the cult from your mind. Say you had bad dreams, that a Devil caused you to write this without your knowledge. Think to yourself, "I Know Nothing. I Remember nothing. I have forgotten all." Drive this into your mind. If the torture be too great to bear, say, "I will confess. I cannot bear this torment. What do you want me to say? Tell me and I will say it." If they try to make you talk of the broth erhood, do not, but if they try to make you speak of impossibilities, such as flying through the air, consorting with the Devis, sacrificing children, or eating men's flesh, say, "I had an evil dream. I was not myself. I was crazed." Not all Magistrates are bad. If there be an excuse, they may show you mercy. If you have confessed aught, deny it afterwards. Say you babbled under the torture; you knew not what you did or said. If you be condemned, fear not. The Brotherhood is powerful. They may help you to escape if you are steadfast. If you betray aught, there is no hope for 3039 you, in this life, or in that which is to come. But, 'tis sure, that if steadfast you go to the pyre, drugs will reach you. You will feel naught, and you go but to Death and what lies beyond, the ecstasy of the Goddess. The same with the working Tools. Let them be as ordinary things that anyone may have in their homes. The Pentacles shall be of wax that they may be melted or broken at once. Have no sword unless your rank allows you one. Have no names or signs on anything. Write them on in ink before consecrating them and wash it off at once when finished. Never boast, never threaten, never say you wish ill to anyone. If any speak of the craft, say, "Speak not to me of such, it frightens me, 'tis evil luck to speak of it." B.6. Of the Ordeal of the Art Magical (1953) Learn of the spirit that goeth with burdens that have not honour, for 'tis the spirit that stoopeth the shoulders and not the weight. Armour is heavy, yet it is a proud burden and a man standeth upright in it. Limiting and constraining any of the senses serves to increase the concentration of another. Shutting the eyes aids the hearing. So the binding of the initiate's hands increases the mental perception, while the scourge increaseth the inner vision. So the initiate goeth through it proudly, like a princess, knowing it but serves to increase her glory. But this can only be done by the aid of another intelligence and in a circle, to prevent the power thus generated being lost. Priests attempt to do the same with their scourgings and mortifications of the flesh. But lacking the aid of bonds and their attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. Monks and hermits do better, as they are apt to work in tiny cells and coves, which in some way act as circles. The Knights of the Temple, who used mutually to scourge each other in an octagon, did better still; but they apparently did not know the virtue of bonds and did evil, man to man. But perhaps some did know? What of the Church's charge that they wore girdles or cords? B.7. The Eightfold Way. (1953) Eightfold Path or Ways to the Centre. 1 Meditation or Concentration. This in practice means forming a mental image of what is desired, and forcing yourself to see that it is fulfilled, with the fierce belief and knowledge that it can and will be fulfilled, and that you will go on willing till you force it to be fulfilled. Called for short, "Intent" 2 Trance, projection of the Astral. 3 Rites, Chants, Spells, Runes, Charms, etc. 4 Incense, Drugs, Wine, etc., whatever is used to release the Spirit. (Note. One must be very careful about this. Incense is usually harmless, but you must be careful. If it has bad aftereffects, reduce the amount used, or the duration of the time it is inhaled. Drugs are very dangerous if taken to excess, but it must be remembered that there are drugs that are absolutely harmless, though people talk of them with bated breath, but Hemp is especially dangerous, because it unlocks the inner eye swiftly an d easily, so one is tempted to use it more and more. If it is used at all, it must be with the strictest precautions, 3040 to see that the person who uses it has no control over the supply. This should be doled out by some responsible person, and the supply strictly limited.) 5 The Dance, and kindred practices. 6 Blood control (the Cords), Breath Control, and kindred practices. 7 The Scourge. 8 The Great Rite. These are all the ways. You may combine many of them into the one experiment, the more the better. The Five Essentials: 1. The most important is "Intention": you must know that you can and will succeed; it is essential in every operation. 2. Preparation. (You must be properly prepared according to the rules of the Art; otherwise you will never succeed.) 3. The Circle must be properly formed and purified. 4. You all must be properly purified, several times if necessary, and this purification should be repeated several times during the rite. 5. You must have properly consecrated tools. These five essentials and Eight Paths or Ways cannot all be combined in one rite. Meditation and dancing do not combine well, but forming the mental image and the dance may be well combined with Chants. Spells, etc., combined with scourging and No. 6, followed by No. 8, form a splendid combination. Meditation, following scourging, combined with Nos. 3 and 4 and 5, are also very Good. For short cuts concentration, Nos. 5, 6, 7, and 8 are excellent. B.8. To Gain the Sight (1953) [1] This cometh to different people in diverse ways. 'Tis seldom it cometh naturally, but it can be induced in many ways. Deep and prolonged meditation may do it, but only if you be a natural, and usually prolonged fasting was also necessary. Of old monks and nuns obtained visions by long vigils, combined with fasting, flagellation till the blood came, and other mortifications of the flesh, and so undoubtedly had visions. In the East it is tried with various tortures, at the same time sitting in cramped postures, which retard the flow of blood, and these torments, long and continued, give good results. But in the Art we are taught an easier way to intensify the imagination, at the same time controlling the blood supply, and this may best be done by using the ritual. [2] Incense is also good to propitiate the Spirits, but also to induce relaxation and to help to build up the atmosphere which is neces-sary to suggestibility. (For our human eyes are so blind to what really is, that it is often necessary to suggest that it is there, before we may see it, as we may point out to another something at a distance before 3041 they may see it themselves. Gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood, and ambergris in combination are all good, but patchouli is best of all. And if you may have hemp, 'tis better still, but be very careful of this. [3] The circle being formed, all properly prepared, and the Rites done, and all purified, the aspirant should warlock and take his tutor round the circle, saluting the Mighty Ones, and invoke them to aid the operation. Then both dance round till giddy, invoking or using chants. Scourge. Then the Tutor should warlock very tightly, but not so to cause discomfort, but enough to retard the blood slightly. Again they should dance round, chanting, then scourge with light, steady, monotonous, slow strokes. lt is very good that the pupil may see them coming (this may be arranged from position, or if a big mirror is available, this can be used with excellent effect) as this has the effect of passes, and helps greatly to stimulate the imagination, and it is important that they be not hard, the object being not to do more than draw the blood to that part and so away from the brain. This with the tight warlocking, which should be warricked, slows down the circulation of the blood, and t he passes soon induce a drowsi ness and a stupor. The tutor should watch for this. As soon as the aspirant sleeps, the scourging should cease. The tutor should also watch that the pupil become not cold, and if they struggle or become distressed, they should be at once awakened. (Note: if it cannot be arranged for the pupil to see, the wand may be used, for a time, then return to scourging.) [4] Do not be discouraged if no results come after two or three attempts. It will come, when both are in the right state. When you get some result, then results will come more quickly. Soon some of the ritual may be shortened, but never neglect to invoke the Goddess, and the Mighty Ones, or to form the Circle and do everything rightly. And for good and clear results, it is ever better to do too much ritual than too little. [5] It hath been found that this practice doth often cause a fondness between aspirant and tutor, and 'tis a cause of better results if this be so. If for any reason it is undesirable that there be any great fondness between aspirant and tutor, this may be easily avoided, by both parties from the onset firmly resolving in their minds that if any doth ensue, it shall be that of brother and sister or parent and child. And it is for this reason that a man may only be taught by a woman and a woman by a man, a nd that man and man, and woman and woman, should never attempt these practices together. And may all the Curses of the Mighty Ones be on any who make the attempt.* [6] Remember, the Circle, properly constructed, is ever necessary to prevent the power released from being dissipated. It is also a barrier against any disturbances of mischievous forces, for to obtain good results you must be free from all disturbances. Remember that darkness, points of light gleaming amid the surrounding dark, incense, and the steady passes by a white arm are not stage effects. They are the mechanical implements which start the suggestions, which later unlocks the knowledge that it is p ossible to obtain the divine ecstasy, and so attain knowledge and communion with the Divine Goddess. When once you have attained this, Ritual is not needed, as you may attain the state of ecstasy at will, but till then, or if you having attained this yourself, and wish to bring a companion to this state of joy, ritual is best. 3042 B.9. Power (1953) Power is latent in the body and may be drawn out and used in various ways by the skilled. But unless confined in a circle it will be swiftly dissipated. Hence the importance of a properly constructed circle. Power seems to exude from the body via the skin and possibly from the orifices of the body; hence you should be properly prepared. The slightest dirt spoils everything, which shows the importance of thorough cleanliness. The attitude of mind has great effect, so only work with a spirit of reverence. A little wine taken and repeated during the ceremony, if necessary, helps to produce power. Other strong drinks or drugs may be used, but it is necessary to be very moderate, for if you are confused, even slightly, you cannot control the power you evoke. The simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. Then the calls may be used, or even wild and meaningless shrieking produces power. But this method inflames the mind and renders it difficult to control the power, though control may be gained through practice. The scourge is a far better way, for it stimulates and excites both body and soul, yet one e asily retains control. The Great Rite is far the best. It releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first. It is again a matter of practice and the natural strength of the operator's will and, in a lesser degree, of those of his assistants. If, as of old, there were many trained assistants present and all wills properly attuned, wonders occurred. Sorcerors chiefly used the blood sacrifice; and while we hold this to be evil, we cannot deny that this method is very efficient. Power flashes forth from newly shed blood, instead of exuding slowly as by our method. The victim's terror and anguish add keenness, and even quite a small animal can yield enormous power. The great difficulty is in the human mind controlling the power of the lower animal mind. But sorcerers claim they have methods for effecting this and that the difficulty disappears the hig her the animal used, and when the victim is human disappears entirely. (The practice is an abomination but it is so.) Priests know this well; and by their auto-da-fs, with the victims' pain and terror (the fires acting much the same as circles), obtained much power. Of old the Flagellants certainly evoked power, but through not being confined in a circle much was lost. The amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the classical and heathen sacrifices were used in the same way. There are whispers that when the human victim was a willing sacrifice, with his mind directed on the Great Work and with highly skilled assistants, wonders ensued bu t of this I would not speak. B.10. Properly Prepared. (1953) Naked, but sandals (not shoes) may be worn. For initiation, tie hands behind back, pull up to small of back, and tie ends in front of throat, leaving a cable-tow to lead by, hanging down in front. (Arms thus form a triangle at back.) When initiate is kneeling at altar, the cable-tow is tied to a ring in the altar. A short cord is tied like a garter round the initiate's left leg above the knee, with ends tucked in. Another is tied round right ankle and ends tucked in so as to be out of the way while mov ing about. These cords are used to tie feet together while initiate is kneeling at the altar and must be long enough to do this firmly. Knees must also be firmly tied. This must be carefully done. If the aspirant complains of pain, the bonds must be loosened 3043 slightly; always remember the object is to retard the blood flow enough to induce a trance state. This involves slight discomfort, but great discomfort prevents the trance state; so it is best to spend some little time loosening a nd tightening the bonds until they are just right. The aspirant alone can tell you when this is so. This, of course, does not apply to the initiation, as then no trance is desired; but for the purpose of ritual it is good that the initiates be bound firmly enough to feel they are absolutely helpless but without discomfort. B.11. The Meeting Dance. (1953) The Maiden should lead. A man should place both hands on her waist, standing behind her, and alternate men and women should do the same, the Maiden leading and they dance following her. She at last leads them into a right-hand spiral. When the center is reached (and this had better be marked by a stone), she suddenly turns and dances back, kissing each man as she comes to him. All men and women turn likewise and dance back, men kissing girls and girls kissing men. All in time to music, it is a merry ga me, but must be practices to be done well. Note, the musicians should watch the dancers and make the music fast or slow as is best. For the beginners it should be slow, or there will be confusion. It is most excellent to get people to know each other at big gatherings. B.12. To Leave the Body. (1953) 'Tis not wise to strive to get out of your body until you have thoroughly gained the Sight. The same ritual as to gain the Sight may be used, but have a comfortable couch. Kneel so that you have your thigh, belly, and chest well supported, the arms strained forward and bound one on each side, so that there is a decided feeling of being pulled forward. As the trance is induced, you should feel a striving to push yourself out of the top of your head. The scourge should be given a dragging action, as if to drive or drag you out. Both wills should be thoroughly in tune, keeping a constant and equal strain. When trance comes, your tutor may help you by softly calling your name. You will probably feel yourself drawn out of your body as if through a narrow opening, and find yourself standing beside your tutor, looking at the body on the couch. Strive to communicate with your tutor first; if they have the Sight they will probably see you. Go not far afield at first, and 'ti s better to have one who is used to leaving the body with you. A note: When, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, THINK OF YOUR FEET. This will cause the return to take place. B.13. The Working Tools (1953) There are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporize. But when made you should be able to borrow or obtain an Athame. So having made your circle, erect an altar. Any small table or chest will do. There must be fire on it (a candle will suffice) and your book. For good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. A cup if you would have cakes and wine, and a platter with the signs drawn into the same in ink, showing a pentacle. A scourge is easily made (note, the scourge has eight tails and five knots in each tail). Get a white-hilted knife and a wand (a 3044 sword is not necessary). Cut the marks with Athame. Purify everything, then consecrate your tools in proper form and ever be properly prepared. But ever remember, magical operations are useless unless the mind can be brought to the proper attitude, keyed to the utmost pitch. Affirmations must be made clearly, and the mind should be inflamed with desire. With this frenzy of will, you may do as much with simple tools as with the most complete set. But good and especially ancient tools have their own aura. They do help to bring about that reverential spirit, the desire to learn and develop your powers. For this reason witches ever try to obtain tools from sorcerers, who, being skilled men, make good tools and consecrate them well, giving them mighty power. But a great witch's tools also gain much power; and you should ever strive to make any tools you manufacture of the finest materials you can obtain, to the end that they may absorb your power the more easily. And of course if you may inherit or obtain another witch's tools, power will flow from them. It is an old belief that the best substances for making tools are those that have once had life in them, as opposed to artificial substances. Thus wood or ivory is better for a wand than metal, which is more appropriate for knives or swords. Virgin parchment is better than manufactured paper for talismans, etc. And things which have been made by hand are good, because there is life in them. B.14. Skyclad (1953) It is important to work naked from the start, so it becometh as second nature, and no thought of "I have no clothes" shall ever intrude and take your attention from the work. Also, your skin being so accustomed to unconfinement, when power is given off the flow is more easy and regular. Also, when dancing you are free and unconfined. . . . And the greatest of all, the touch of the body of your beloved thrills your inmost soul, and so your body gives out its utmost power; and then it is most important of all that there is not the slightest thing to divert the attention, for then the mind must seize and mold the power generated, and redirect it to the desired end with all the force and frenzy of the imagination. It has been said that no real knowledge may be gained our way, that our practices are such that they can only lead to lust; but this is not really so. Our aim is to gain the inner sight, and we do it the most natural and easy way. Our opponents' aim is ever to prevent man and woman from loving, thinking that everything that helps or even permits them to love is wicked and vile. To us it is natural, and if it aids the Great Work it is good. 'Tis true that a couple burning with a frenzy for knowledge may go straight to their goal, but the average couple have not this fire. We show them the way, our system of props and aids (i.e., magic ritual). A couple working with nothing but lust will never attain in any case; but a couple who love each other dearly should already be sleeping together, and the first frenzy of love will have passed, and their souls will already be in sympathy. If the first time or two they do stay a while to worship Aphrod ite, 'tis only a day or two lost, and the intense pleasure they obtain only leads them again to the mysteries of Hermes, their souls more attuned to the great search. Once they have pierced the veil they will not look back. This rite may be used as the greatest of magics if it be done with both partners firmly fixing their minds on the object and not thinking of sex at all. That is, you must so firmly fix your mind on your object that sex and all else are naught. You inflame your will to such an extent that you may create a strain on the astral such that events happen. 3045 C.1. A Revision of the Casting Procedure (1957) ALL ARE PURIFIED [1] Magus consecrates salt and water. [2] High Priestess kneels at Altar, takes up Sword, says, "I conjure thee, O Sword of Steel, to serve me as a defence in all Magical Operations. Guard me at all times against mine enemies, both visible and invisible. Grant that I may obtain what I desire in all things wherein I may use Thee, Wherefore do I bless Thee and invoke Thee in the names of Aradia and Cernunnos." Gives Sword to Magus. [3] Magus kneeling hands her vessel of consecrated Water and Aspergillum. He Casts the Circle, three circles, on the lines marked out, starting at the East and returning to the East. High Priestess follows, Asperging Circle (sprinkling it to purify it) and all present and finally herself. Then she goes round again censing it. (Everyone in the circle must be sprinkled and censed.) She returns vessel, etc., to Magus, who places them on altar, or convenient place, and hands her Sword [handwritten]. [4] She walks slowly round Circle, saying, "I conjure Thee, O Circle of Space, that thou be a Boundary and a Protection and a meeting place between the world of Men and that of the Dread Lords of the OUTER SPACES, that Thou be cleansed, Purified, and strengthened to be a Guardian and a Protection that shall preserve and contain THAT POWER which we so earnestly desire to raise within thy bounds this night, wherefore do I bless thee and entreat thee to aid me in the endeavor, in the names of Aradia and Cernun nos." Hands sword to Magus [handwritten]. [5] Magus then summons the Mighty Ones as usual. [6] High Priestess stands in front of Altar (which may be pushed back for this). High Priestess assumes Goddess position (arms crossed). Magus kneeling in front of her, draws pentacle on her body with Phallus-headed Wand, Invokes (Drawing down the Moon), "I Invoke and beseech Thee, O mighty MOTHER of all life and fertility. `By seed and root, by stem and bud, by leaf and flower and fruit, by Life and Love, do I invoke Thee' to descend into the body of thy servant and High Priestess (name)." (The Moon hav ing been drawn down, i.e., link established, Magus and all male officers give fivefold kiss; all others bow.) [7] High Priestess in Goddess position says, arms crossed, "Mother, Darksome and Divine,Mine the Scourge and Mine the Kiss,The Five-point Star of Love and Bliss; Here I charge ye in this Sign. (Opens out Arms to pentacle position) Bow before my Spirit bright (All bow) Aphrodite, Arianrhod,Lover of the Horned God, Queen of Witchery and Night. Diana, Brigid, Melusine, Am I named of old by men, Artemis and Cerridwen, Hell's dark mistress, Heaven's Queen. 3046 Ye who ask of me a boon, Meet ye in some hidden shade, Lead my dance in greenwood glade By the light of the full moon. Dance about mine altar stone, Work my holy magistry, Ye who are fain of sorcery, I bring ye secrets yet unknown. No more shall ye know slavery who tread my round the Sabbat night. Come ye all naked to the rite In sign that ye are truly free. Keep ye my mysteries in mirth, Heart joined to heart and lip to lip. Five are the points of fellowship That bring ye ecstasy on Earth. No other law but love I know; By naught but love may I be known, And all that liveth is my own: From me they come, to me they go. C.2. The Prose Charge (1957) THE CHARGE, to be read while the initiate stands, properly prepared before the Circle. [Magus]: Listen to the words of the Great mother, who was of old also called among men, Artemis, Astarte, Dione, Melusine, Aphrodite, Cerridwen, Diana, Arianrhod, Bride, and by many other names. [High Priestess]: "At mine Altars the youth of Lacedaemon in Sparta made due sacrifice. Whenever ye have need of anything, once in the month, and better it be when the moon is full. Then ye shall assemble in some secret place and adore the spirit of Me who am Queen of all Witcheries. There ye shall assemble, ye who are fain to learn all sorcery, yet who have not won its deepest secrets. To these will I teach things that are yet unknown. And ye shall be free from slavery, and as a sign that ye be really fre e, ye shall be naked in your rites, and ye shall dance, sing, feast, make music, and love, all in my praise.' "For mine is the ecstasy of the Spirit, and mine is also joy on earth. For my Law is Love unto all beings. "Keep pure your highest ideals. Strive ever towards it. Let naught stop you or turn you aside. "For mine is the secret which opens upon the door of youth; and mine is the cup of the Wine of Life: and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. "I am the Gracious Goddess who gives the gift of Joy unto the heart of Man. "Upon Earth I give the knowledge of the Spirit Eternal, and beyond death I give peace and freedom, and reunion with those who have gone before. Nor do I demand aught in sacrifice, for behold, I am the Mother of all things, and my love is poured out upon earth." [Magus]: Hear ye the words of the Star Goddess, She in the dust of whose feet are the hosts of Heaven, whose body encircleth the universe. [High Priestess]: "I who am the beauty of the green earth; and the White 3047 Moon amongst the Stars; and the mystery of the Waters; and the desire of the heart of man. I call unto thy soul: arise and come unto me. "For I am the Soul of nature who giveth life to the Universe; `From me all things proceed; and unto me, all things must return.' Beloved of the Gods and men, thine inmost divine self shall be enfolded in the raptures of the infinite. "Let my worship be within the heart that rejoiceth, for behold: all acts of love and pleasure are my rituals; and therefore let there be Beauty and Strength, Power and Compassion, Honour and Humility, Mirth and reverence within you. "And thou who thinkest to seek me, know that thy seeking and yearning shall avail thee not unless thou know the mystery, that if that which thou seekest thou findest not within thee, thou wilt never find it without thee, for behold; I have been with thee from the beginning, and I am that which is attained at the end of desire." C.3. CAKES AND WINE. (1957) High Priestess seated on Altar, God position. Magus, kneeling, kisses her feet, then knees, bows with head below her knees, extends arms along her thighs, and adores. Magus fills cup and offers it to High Priestess, who, holding Athame between palms, places point in cup. Magus says: "As the Athame is the male, so the cup is the female, and conjoined they bring blessedness." High Priestess lays Athame aside, and takes Cup and drinks, gives Cup to server, who puts a little in each glass. Magus presents Pentacle with cakes to High Priestess, saying, "Oh Queen most secret, bless this food unto our bodies, bestowing health, wealth, strength, joy and peace, and that fulfillment of love that is perpetual happiness". High Priestess blesses them with Athame, takes Cake and eats, while the Magus gives her the Cup again and kisses knees and adores. All sit as Witches, and invite High Priestess to join them. C.4. The Sabbat Rituals (1957) Spring equinox The symbol of the wheel should be placed on the altar upright, decked with flowers, flanked with burning candles. The Cauldron, containing spirits, is in the east. Magus in west, High Priestess in east with Phallic wand or pinecone-tipped wand, or broomstick, or riding pole, broom upwards. High Priestess lights Cauldron, saying, "We kindle fire this day! In the presence of the Holy Ones:Without malice, without jealousy, without envy. Without fear of aught beneath the sun.But the High Gods. Thee we invoke: O light of life:Be thou a bright flame before us: 3048 Be thou a guiding star above us:Be thou a smooth path beneath us; Kindle thou in our hearts within,A flame of love for our neighbor, To our foes, to our friends, to our kindred all:To all men on this broad Earth. O merciful son of Cerridwen, From the lowest thing that liveth To the name that is highest of all." High Priestess draw pentacle upon Magus with wand, kiss, gives it to him. He does likewise. They lead the dance round the circle, all couples leaping burning fire. The last couple as the fire goes out should be well-purified three times, and each should give Fivefold Kiss to all of opposite sex. Cakes and wine. If the people will, the Cauldron dance can be done again, many times, or other games can be played. Summer Solstice Form circle. Invoke, Purify. Cauldron is placed before altar filled with water, wreathed with summer flowers. The people, men and women alternately, stand round circle. High Priestess stands in north, before Cauldron, holding raised wand, which should be Phallic or tipped with a pinecone (anciently the thyrsus) or a riding pole or a broomstick, invokes the sun. "Great One of Heaven, Power of the Sun, we invoke thee in thine ancient names, Michael, Balin, Arthur, Lugh, Herne. Come again, as of old, into this thy land. Lift up thy shining spear of light to protect us. Put to flight the powers of darkness, give us fair woodlands and green fields, blossoming orchards and r ipening corn. Bring us to stand upon thy hill of vision, and show us the path to the lovely realms of the gods." High Priestess draws invoking pentacle on Magus with wand. Magus comes forward sunwise and takes wand with kiss, plunges wand into Cauldron and holds it upright, saying, "The spear to the Cauldron, the lance to the Grail, spirit to flesh, man to woman, sun to earth." He salutes High Priestess over Cauldron, then rejoins people, still bearing wand. High Priestess takes aspergillum, stands by Cauldron, says, "Dance ye about the Cauldron of Cerridwen the Goddess, and be ye blessed with the touch of this consecrated water, even as the sun, the lord of light, arriveth in his strength in the sign of the waters of life." The people dance sunwise about the altar and Cauldron, led by Magus bearing wand. High Priestess sprinkles them lightly as they pass her. Ritual of cakes and wine. Any other dances, rites, or games as the Priestess and people wish. Autumn equinox 3049 The altar should be decorated with symbols of autumn, pine cones, oak sprigs, acorns, or ears of corn, and should have fire or burning incense on it as usual. After usual purification, the people stand round, men and women alternately. Magus at west of altar in God position. High Priestess stands at east of altar, facing him, and reads the incantation. "Farewell, O Sun, ever returning light. The hidden god, who ever yet remains. He departs to the land of youth, through the gates of death, to dwell enthroned, the judge of gods and man. The horned leader of the hosts of air. Yet, even as stand unseen about the circle the forms of the Mighty Lords of the Outer Spaces,. So dwelleth he, `the lord within ourselves'. So dwelleth he within the secret seed, the seed of new reaped grain, the seed of flesh, hidden in the earth, the marvellous seed of the stars. `In him is life, and life is the light of men [John 1:4],' that which was never born and never dies. Therefore the Wicca weep not, but rejoice." The High Priestess goes to the Magus with a kiss. He lays aside Athame and scourge, and kisses her. The High Priestess hands him her wand, which should be Phallic, or a branch tipped with a pinecone, Or a riding pole, or a broomstick (anciently the thyrsus). They lead the dance, she with a systrum or rattle, he with wand, the people falling in behind them, dancing three times round the altar. Then the candle game is played. Cakes and wine. Great Rite if possible. Dances and games. Winter Solstice Form circle in usual manner, invoking the Mighty Ones. The Cauldron of Cerridwen is placed in the circle at the south wreathed with holly, ivy, and mistletoe, with fire lighted within it. There should be no other light except for the candles on the altar and about the circle. After all are purified, the Moon should be drawn down. Then the High Priestess stands behind the Cauldron in pentacle position, symbolizing the rebirth of the sun. The people, man and woman alternately, stand round the circle. The Magus stands facing the High Priestess with a bundle of torches, or candles, and the book of words of the incantation. One of the officers stands beside him with a lighted candle, so that he may have light to read by. The people begin to slowly move round the circle sunwise. As each passes him the Magus lights his candle or torch from the fire in the Cauldron, which may be simply a candle, till all have lighted candles or torches. Then the people dance round slowly as he reads the 3050 incantation. (A real fire must now be kindled in the Cauldron.) Queen of the Moon, Queen of the Sun. Queen of the Heavens, Queen of the Stars. Queen of the Waters, Queen of the Earth. Who ordained to us the child of promise: It is the Great Mother who gives birth to him, He is the Lord of Life who is born again, Darkness and tears are set behind,And the star of guidance comes up early. Golden sun of hill and mountain illumine the land, illumine the world, illumine the seas, illumine the rivers,Grief be laid, and joy be raised. Blessed be the Great Mother, Without beginning, without ending, To everlasting, to eternity, I O. Evohe, Blessed be." The dance commences slowly, in rhythm with the chant, all taking up the call "I. O. Blessed be." The Priestess joins dance and leads them with a quicker rhythm. The cauldron with burning fire is pushed so that the dancers leap or step over it, in couples. Whichever couple is passing it as it goes out, should be well-purified, three times each, and may pay any amusing forfeit as the High Priestess may ordain. Sometimes the cauldron is relighted several times for this purpose. C.5 The Eightfold Path or Ways. (1957) 1. Meditation or concentration, actually by the firm knowledge that you can and will succeed -- forming a clear picture in your mind or your requirements. 2. Trance states, Clairvoyance, Projection of the Astral etc. 3. Drugs, Wine, Incense. 4. Dance, Performing Rites with a purpose. 5. Chants, Spells etc. 6. Blood control (Cords etc), Breath control. 7. Scourge 8. The Great Rite N.B. The great thing is to combine as many of these paths into the one operation. No 1 must be in all -- for if you have no clear picture of what you wish and no certainty you will not succeed -- 'tis useless. No 2 can be combined with this easily. Nos 3, 4, and 5 are all good preliminaries- also 6 and 7; but No 3 is dangerous and therefore if possible should be avoided, except for incense, which is harmless if too much is not used. The best combination is Nos. 1, 4, 5 and 7, for small purposes, with no 8 if great force is necessary. Also a combination of 1, 6 and 7 is good 3051 if more can not be done; this if properly performed leads to No. 2. C.6. The First-Degree Initiation (1957) Draw Circle with Magic Sword or Athame. Sprinkle with Exorcised Water. Go round Circle with Magic Sword or Athame, Saying, "I conjure thee, O Circle of Power, that thou beest as a Boundary and a Protection to contain the magic power which I will raise within thy bounds. So do I bless thee, in the names of Aradia and Cernunnos." Go round, saying at East, South, West, and North, "I summon, stir, and call thee up, ye Mighty Ones of the East (South, West, North), to witness the rites and to guard the circle." Magus draws down Moon on High Priestess. Read Charge, then say, "O thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay?" (Place point of the Magic Sword or Athame to Postulant's heart.) "For I say verily it were better to rush on my blade and perish than to make the attempt with fear in thy heart." Postulant: "I have two perfect words: perfect love, and perfect trust." Say, "All who have are doubly welcome." Entering position: "I give you a third to pass you through this dread door." Gives it [kiss]. Lead Postulant sunwise to south of altar, and say, "O thou who hast declared intent to become one of us, hear then that which thou must know to do. Single is the race of men and of Gods; from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing, but the Gods stay forever. Yet we can, in greatness of minds, be like the Gods, though we know not to what goal by day or in the night Fate has written that we shall run. Beyond all seas and Earth's la st boundaries, beyond the Spring of night and the Heavens' vast expanse, there lies a majesty which is the domain of the Gods. Thou who would pass through the Gates of Night and Day to that sweet place, which is between the worlds of men and the domains of the Lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. HEAR THEN THE LAW: that thou lovest all things in nature; that thou shalt suffer no person to be harmed by thy hands or in thy mind; that thou walkest humbly in the ways of men and the ways of the Gods. Also it is the law that contentment thou shalt learn, through suffering, and from long years and from nobility of mind and of purpose, FOR THE WISE NEVER GROW OLD. Their minds are nourished by living in the daylight of the Gods, and if among the vulgar some discoveries should arise concerning some maxims of thy belief in the Gods, so do thou, for the most part, keep silent. For there is a great risk that thou mayest straightway vomit up th at which thou hast not digested, and when someone shall say to thee, "Thou knowest naught," and it bites thee not, then knowest thou that thou hast begun the work. And as sheep do not bring their food to the shepherd to 3052 show how much they have eaten, but digesting inwardly their provender, bear outwardly wool and milk, even so, do not thou display the maxims to the vulgar, but rather the works that flow when they are digested. Now there is the ordeal." [This speech was added after about 1960.] Tie cord around Postulant's right ankle, leaving ends free; say, "Feet neither bound nor free." Leading postulant, proclaim at four quarters, "Take heed, ye Lords of the Watchtowers of the East (South, West, North), that (name) is properly prepared to be made a priestess and a witch." Three times round the Circle with Dance step and chant. Place Postulant in East; say, "Kneel." Postulant kneels. Strike eleven knells on bell; say, "Rise. In other religions the postulant kneels while the priest towers above him, but in the Art Magical we are taught to be humble, and so we kneel to welcome them, and we say: "Blessed be the feet that have brought you in these ways [kiss]; "Blessed be the knees that shall kneel at the sacred altar [kiss]; "Blessed be thy womb (or organ of generation), without which we would not be [kiss]; "Blessed be thy breasts, erected in beauty and in strength [kiss]; "Blessed be thy lips, which shall utter the sacred names [kiss]. "Before ye are sworn, art willing to pass the ordeal and be purified?" Postulant "I am." Take measure: height (tie knot); around head (tie knot); around heart (tie knot); around hips (tie knot). Prick postulant's thumb; catch blood on measure. Place measure on altar. Have postulant kneel, tie postulant's feet together, and secure cable tow to altar. Three strokes on bell. Say, "Art ready to swear that thou wilt always be true to the Art?" Postulant "I am." Strike seven times on bell and say, "Thou must first be purified." Scourge 3, 7, 9, 21. Say, "Ye have bravely passed the test. Art always ready to help, protect, and defend thy brothers and sisters of the Art?" Postulant "I am." "Then say after me: I, (name), in the presence of the mighty ones of the outer spaces, do of my own free will most solemnly swear that I will ever keep secret and never reveal the secrets of the Art, except it be 3053 to a proper person, properly prepared, within such a circle as I am in now, and that I will never deny the Secrets to such a person if they be vouched for by a brother or Sister of the Art. All this I swear by my hopes of a future life, and may my weapons turn against me if I break this my solemn oath." Loosen cords from ankles and from altar, and remove blindfold; assist to rise. "I hereby sign thee with the triple sign [the point-down triangle formed by touching the genitals, the right breast, the left breast, and the genitals again.] I consecrate thee with oil. I consecrate thee with wine. I consecrate thee with my lips, Priest (Priestess) and Witch." Remove Cords [kiss]. "I now present to you the working tools. First the magic sword. With this, as with the athame, thou canst form all magic circles, dominate, subdue, and punish all rebellious spirits and demons, and even persuade angels and good spirits. With this in your hand, you are ruler of the circle." [kiss] "Next I present to you the athame. This is the true witches' weapon, and has all the powers of the magic sword." [kiss] "Next I present the white-handled knife. Its use is to form all instruments used in the Art. It can only be used in a magic circle." [kiss] "Next I present the wand. Its use is to call up and control certain angels and genie to whom it would not be meet to use the sword or athame." [kiss] "Next I present the pentacle. This is for the purpose of calling up the appropriate spirits." [kiss] "Next I present the censer of incense. This is used to encourage and welcome good spirits, and to banish evil spirits." [kiss] "Next I present the scourge. This is a sign of power and domination. It is also used to cause purification and enlightenment, for it is written, `To learn you must suffer and be purified.' [kiss] Art willing to suffer to learn?" Postulant: "I am." "Next and lastly I present the cords. They are of use to bind the sigils of the art, also the material basis. Also they are necessary in the oath." [kiss] "I now salute you in the names of Aradia and Cernunnos, Newly made Priestess and Witch." Lead round and proclaim to four quarters, "Hear, ye Mighty Ones, (name) has been consecrated a priestess of the Goddess." Now present new Witch to coven members. All should kiss and hug new 3054 Witch as welcome into membership. To close circle proclaim to four quarters, "Ye Mighty Ones of the East (South, West, North), I thank you for attending and, ere ye depart for your lovely realms, I say hail and farewell." C.7. The Second-Degree Initiation (1957) Form Circle in usual manner, invoking the Mighty Ones at the Four Quarters. The Initiate should be properly prepared and bound with the Cords. All are purified, including Initiate. Circle once, proclaiming at the Four Quarters: "Hear Ye Mighty Ones, . . . (N), a duly consecrated Priestess and Witch is now properly prepared to be made a High Priest and Magus (High Priestess and Witch Queen)." Circle three times, with dance step and chant. Initiate then kneels before the Altar and is secured with the Cords. Priestess or Magus: "To attain to this sublime Degree it is necessary to suffer and be purified. Art willing to suffer to learn?" Initiate: "I am." Priestess or Magus: "I purify thee to take this great oath rightly". Strike three strokes upon the bell. Scourge 3, 7, 9, 21. "I now give thee a new name: . . ." [kiss] "Repeat thy new name after me, saying, `I, . . ., swear, upon my mother's womb and by mine honour among men and my brothers and sisters of the Art, that I will never reveal to any at all any of the secrets of the Art, except it be to a worthy person, properly prepared, in the center of a Magic Circle such as I am now in. This I swear by my hopes of salvation, my past lives and my hopes of future ones to come and I devote myself and my measure to utter destruction if I break this my solemn Oath.'" Kneel. Place Left Hand under Initiate's Knee and Right Hand on Head, thus forming Magic Link, saying: "I will all my power into thee." WILL. Loose, assist to rise. Consecrate: "I consecrate thee with oil [on genitals, right breast, left hip, right hip, left breast, genitals), I consecrate thee with wine, I consecrate thee with my lips, High Priest and Magus (High Priestess and Witch Queen)." Loose remaining cords. [kiss] "You will now use the working tools in turn, "First the Magic Sword (Form Circle) [kiss] 3055 "Second the Athame. (Form Circle) [kiss] "Third the White-Handled Knife (use) [kiss] "Fourth the Wand. (Wave to 4 Quarters) [kiss] "Fifth the Pentacle. (Show to 4 Quarters) [kiss] "Sixth the Censer. (Circle, cense) [kiss] "Seventh the Cords. (Use) [kiss] "Eighth the scourge: for learn, in witchcraft you must ever give as you receive, but ever triple. So where I gave thee 3, return 9; where I gave 7, return 21; where I gave 9, return 27; where I gave 21, return 63." (Use, 9, 21, 27, 63; i.e., 120 in all [kiss]) "Thou hast obeyed the law. But mark well, when thou receivest good, so equally art bound to return good threefold." The Priestess or Magus is then loosed from the cords and says: "Having learned thus far, you must know why the Wicca are called the Hidden Children of the Goddess". Then the Legend of the Goddess is either read or acted out. If it is possible to act it out, the new Initiate may take one of the parts. One of the Coven should act as Narrator, and another as Guardian of the Portal. The Priestess, or another woman, may act the part of the Goddess, and the Magus, or another man, may act the part of the God. The Priestess -- or whoever is taking the part of the Goddess -- takes off her necklace and lays it on the Altar. Then she goes outside the circle and is dressed in a veil and jewellery. The Magus -- or whoever is taking the part of the God -- is invested with a horned crown and girds on a sword, which he draws and stands in the God position with sword and scourge, by the altar. Narrator: "In ancient times our Lord, the Horned One, was, as he still is, the Consoler, the Comforter; but men knew him as the Dread Lord of Shadows -- lonely, stern, and hard. Now our Lady the Goddess had never loved, but she would solve all mysteries, even the mystery of Death -- and so she journeyed to the Nether Lands. The Guardians of the Portals challenged her:" (The Priestess -- or whoever is taking the part of the Goddess -- advances to the side of the Circle. Whoever is taking the part of the Guardian of the Portal challenges her with the Sword or Athame.) Narrator: "`Strip off thy garments, lay aside thy jewels, for naught may ye bring with ye into this our land'. So she laid down her garments and her jewels and was bound, as are all who enter the realms of Death the Mighty One". (The Priestess takes off the veil and the jewellery and lays them down outside the Circle. The Guardian of the Portal binds her with the Cords and brings her inside the Circle.) Narrator: "Such was her beauty that Death himself knelt and laid his sword and crown at her feet and kissed her feet." 3056 (The Magus -- or whoever is playing the part of the God -- comes forward and lays the Horned Crown and the Sword at the Priestess's feet and kisses her feet) Narrator: "Saying, `Blessed be thy feet that have brought thee in these ways. Abide with me, but let me place my cold hand on thy heart'. And she replied, `I love thee not. Why dost thou cause all things that I love and take delight in to fade and die?' `Lady,' replied Death, `'Tis Age and Fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time, I give them rest and peace and strength, so that they may return. But you, you are lovely. Return not; abide with me.' But she answered, `I love thee not.' Then said Death, `An you receive not my hand on your heart, you must receive Death's scourge.'" (The Magus rises and takes up the Scourge from the Altar.) Narrator: "`It is fate, better so,' she said, and she knelt." (The Priestess kneels before the altar, and the Magus uses the scourge 3, 7, 9, 21.) Narrator: "And Death scourged her tenderly, and she cried, `I feel the pangs of love'. And Death raised her, and said, `Blessed be,' and he gave her the Fivefold Kiss, saying, `Thus only may you attain to joy and knowledge'." (The Magus raises the Priestess, gives her the Fivefold Kiss and unties the cords) Narrator: "And he taught her all the Mysteries and gave her the necklace, which is the Circle of Rebirth." (The Magus takes the Priestess's necklace from the Altar and replaces it about her neck. The Priestess takes up the Sword and the Horned Crown from the floor, where the Magus placed them, and gives them back to him. Then he stands as before by the Altar, in the position of the God, and she stands by his side in the pentacle position, as Goddess) Narrator: "And she taught him the mystery of the sacred cup, which is the cauldron of rebirth. They loved and were one; and he taught her all the Magics. For there be three great mysteries in the life of man -- love, death, and resurrection in a new body -- and magic controls them all. To fulfill love you must return at the same time and place as the loved one, and you must meet and know and remember and love them again. But to be reborn you must die and be ready for a new body; to die you must be born; without love you may not be born -- and these be all the magics. And our Goddess ever inclineth to love and mirth and happiness, and guardeth and cheriseth Her hidden children in life; and in death she teacheth the way to have communion, and even in this world She teacheth them the Mystery of the Magic Circle, which is placed between the worlds." The Priestess or Magus then replaces the Sword, Crown, Scourge, etc., upon the Altar, and taking the new Initiate by the hand and holding the Athame in the other, passes once round the Circle, proclaiming at the Four Quarters, "Hear, Ye Mighty Ones, . . . hath been duly consecrated High Priest and Magus (or High Priestess and Witch Queen)." 3057 C.8. The Third-Degree Initiation (1957) Magus gives Fivefold Kiss. Magus: "Ere we proceed with this sublime degree, I must beg purification at thy hands." High Priestess binds Magus and ties him down to the altar. She circumambulates three times, and scourges Magus with three, seven, nine, and 21 strokes. She then unbinds him and helps him to his feet. Magus now binds the High Priestess and ties her down to the altar. He circumambulates, proclaiming to the four quarters, "Hear, ye mighty Ones, the twice consecrate and Holy (name), High Priestess and Witch Queen, is properly prepared and will now proceed to erect the Sacred Altar." Magus scourges High Priestess with three, seven, nine, and 21 strokes. Magus kisses her feet. "Ere I dare proceed with this sublime degree, I must again beg purification at thy hands." She binds and scourges him. Note: if High Priestess has not performed this rite before, he says, "Here I reveal to you a great mystery." [Kneel and place couch in position so as to face north.] Assist me to build As the Mighty One willed, An Altar of praise, From beginning of days, Thus doth it lie, Twixt the points of the sky, For thus it was placed When the Goddess embraced The Horned One, Her Lord, Who taught her the word, [Priestess lies down in such a way that her vagina is approximately at the center of the circle] Which quickened the womb, And conquered the Tomb. Be thus as of yore, The Shrine we adore, [kiss] The feast without fail, The life-giving Grail, [kiss] Before it uprear The Miraculous Spear, And invoke in this sign The Goddess divine. [kiss] Invoke: "Thou who at moon of night doth reign, Queen of the starry realm above, `Not unto Thee may we attain Unless Thine Image be of Love.'[kiss] 3058 By moon-rays silver shaft of power, By green leaf breaking from the bud, By seed that springeth into flower, By life that courseth in the blood.[kiss] By rushing wind and leaping flame, By flowing water and green earth, Pour us the wine of our desire From out Thy Cauldron of Rebirth. [kiss] Here may we see in vision clear The Secret Strange unveiled at length, The wondrous Twin-Pillars rear Erect in Beauty and in Strength. [kiss breasts] Altar of Mysteries manifold, The Sacred Circle's central point, Thus do I sign thee as of old, With kisses of my lips anoint. (Eightfold Kiss: 3 points, Lips, 2 Breasts and back to lips, & 5 points*, with oil, wine, & kisses) Open for me the Secret Way, The pathway of intelligence, Between the Gates of Night and Day, Beyond the bounds of time and sense. Behold the Mystery aright, The Five True Points of Fellowship, Here where the Lance and Grail unite, And feet and knees and breast and lips." Magus and High Priestess: "Encourage our hearts, Let thy Light crystallize itself in our blood, fulfilling us of Resurrection, for there is no part of us that is not of the Gods." (Exchange Names.) C.9. The Witches' Chant or Rune (1957) Darksome night and Shining Moon, East, then South, then West, then North, Harken to the Witches Rune: Here come I to call thee forth. Earth and Water, Air and Fire, Wand and Pentacle and Sword, Work ye unto my desire, Harken ye unto my word. Cords and Censer, Scourge and knife, Powers of the Witches Blade, Waken all ye into life, Come ye as the Charm is made: Queen of Heaven, Queen of Hell, 3059 Horned Hunter of the Night, Lend your power unto the Spell, Work my will by Magic Rite. If chant is used to reinforce a work already begun, end with this: By all the power of land and sea, by all the might of moon and sun, What is my will- "So mote it be,"What I do say- "It shall be done." C.10. Consecrating Tools (1957) (Note: if possible lay any new weapon touching an already consecrated one, Sword to sword, Athame to Athame, etc.) [1] Prepare Circle and purify. All tools must be consecrated by a man and a woman, both as naked as drawn swords; they must be purified, clean, and properly prepared. [2] Place tool on pentacle on altar. Magus sprinkles it with salt and water. Witch passes it through smoke of incense, replaces it on pentacle. Touching with already consecrated weapon, they say the First Conjuration. [2a] For sword or athame, say "I conjure thee, O Sword (or Athame) of Steel, that thou servest me for a strength and a defence in all magical operations, against all mine enemies, visible and invisible, in the names of Aradia and Cernunnos. I conjure thee anew by the Holy Names Aradia and Cernunnos, that thou servest me for a protection in all adversities, so aid me." [2b] For any other tool, say, "Aradia and Cernunnos, deign to bless and to consecrate this [tool], that it may obtain necessary virtue through thee for all acts of love and Beauty." [3] Again they sprinkle and cense, and say the Second Conjuration: [3a] For sword or athame, say, "I conjure thee, O Sword [Athame] of Steel, by the Great Gods and the Gentle Goddesses, by the virtue of the Heavens, of the Stars, of the Spirits who preside over them, that thou mayest receive such virtues that I may obtain the end that I desire in all things wherein I shall use thee, by the power of Aradia and Cernunnos." [3b] For any other tool, say, "Aradia and Cernunnos, bless this instrument prepared in thine honour." (For the scourge or cords, add, "That it may only serve for a good use and end, and to thy Glory.") [4] All instruments when consecrated should be presented to their User by giving the [point-down triangle] sign salute (if they are working in the 1st degree, or the sign of the higher degree if they are working that.) [5] Then the one who is not the owner should give the Fivefold Kiss to the owner. For the final kiss, the tool should be placed between the breasts, and the two workers should embrace for as long as they feel like, it being held in place by their bodies. The new owner should use it immediately, i.e., cast (trace) Circle with Sword or Athame, wave 3060 wand to 4 quarters, cut something with white-handled knife, etc. Cords and scourge should be used at once. The tool should be kept in as close connection as possible to the naked body for at least a month, i.e., kept under pillow, etc. When not in use, all tools and weapons should be put away in a secret place; and it is good that this should be near your sleeping place, and that you handle them each night before retiring. Do not allow anyone to touch or handle any of your tools until they are thoroughly impregnated with your aura; say, six months or as near as possible. But a couple working together may own the same tools, which will be impregnated with the aura of both. D.1 The Old Laws (1961) [A] The Law was made and Aredan of old. The law was made for the Wicca, to advise and help in their troubles. The Wicca should give due worship to the Gods and obey their will, which they Aredan, for it was made for the good of the Wicca, As the [5] Wicca's worship is good for the Gods, For the Gods love the Wicca. As a man loveth a woman, by mastering her, so the Wicca should love the Gods, by being mastered by them. And it is necessary that the Circle, which is the Temple of the Gods, should be truly cast and purified, that it [10] may be a fit place for the Gods to enter. And the Wicca should be properly prepared and purified, to enter into the presence of the Gods. With love and worship in their hearts they shall raise power from their bodies to give power to the Gods, as has been toughed us of old, [15] For in this way only may man have communion with the Gods, for the Gods cannot help man without the help of men. [B] And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest shall support her as the representative of the God, And the High Priestess shall choose whom she [20] will, if he have sufficient rank, to be her High Priest), For 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 sweetness and kindness, her wisdom and Justice, her humility and generosity. So he resigned his lordship to her. But the Priestess should [25] ever mind that all power comes from him. lt is only lent when it is used wisely and justly. And the greatest virtue of a High Priestess is that she recognizes that youth is necessary to the representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the Coven so decide in Council, For the true [30] High Priestess realizes that gracefully surrendering pride of place is one of the greatest of virtues, and t hat thereby she will return to that pride of place in another life, with greater power and beauty. [C] In the days when Witchdom extended far, we were free and worshipped in Alther Greatest Temples, but in these unhappy times [35] we must hold our sacred mysteries in secret. So it be Aredan, that none but the Wicca may see our mysteries, for our enemies are many, And torture looseth the tongues of many. It be aredan that each Coven shall not know where the next Coven bide, or who its members are, save the Priest and Priestess, [40] That there shall be no communication between them, save by the Messenger of the Gods, or the Summoner. Only if it be safe, may the Covens meet, in some safe place, for the great festivals. And while there, none shall say whence they come, or give their true names, to the end that, if any are tortured, in their agony, they can [45] not tell if 3061 they know not. So it be Aredan that no one may tell any not of the Craft who be of the Wicca, nor give any names, or where they bide, or in any way tell anything which can betray any to our foes, nor may they tell where the Covenstead be, or where is the Covendom, [50] or where be the meeting s or that there have been meetings. And if any break these laws, even under torture, The Curse of the Goddess shall be upon them, so they never reborn on earth, And may they remain where they belong, in the Hell of the Christians. [D] Let each High Priestess govern her Coven with Justice and [55] love, with the help of the advice of the elders, always heeding the advice of the Messenger of the Gods, if he cometh. She will heed all complaints of brothers, and strive to settle all differences among them, but it must be recognized that there be people who will ever strive to force others to do as they will. [60] They are not necessarily evil, and they often do have good ideas, and such ideas should be talked over in council. And if they will not agree with their brothers, or if they say, "I will not work under this High Priestess," it hath always been the old law to be convenient for the brethren, and to void disputes, any of the Third [65] may claim to found a new Coven because they live over a league from the Covenstead, or are about to do so. Anyone living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his intention and on the instant void his dwelling and remove to the new Covendom. Members of the old Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new boundaries. Those of the Craft who dwell outside both Covendoms may join either indifferent, but not both, though all may, if the Elders [75] agree, meet for the Great Festivals, if it be truly in peace and brotherly love. But splitting the coven oft means strife, so for this reason these laws wer e made of old, And may the curse of the Goddess be on any who disregard them. So be it aredan. [E] If you would Keep a book let it be in your own hand of write. [80] Let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another, for if it be found in their hand of write, they well may be taken and Engined. Each should guard his own writings and destroy it whenever danger threatens. Learn as much as you may by heart, and when danger is [85] past, rewrite your book an it be safe. For this reason, if any die, destroy their book if they hav e not been able to, for an it be found, 'tis clear proof against them, And our oppressors well know, "Ye may not be a witch alone" So all their kin and friends be in danger of torture. So ever destroy anything not necessary. [90] If your book be found on you. 'tis clear proof against you alone. You may be engined. Keep all thoughts of the Craft from your mind. Say you had bad dreams; a devil caused you to write it without your knowledge. Think to yourself, "I know nothing. I remember nothing. I have forgotten everything." Drive this [95] into your mind. If the torture be too great to bear, say, "I will confess. I cannot bear this torture. What do you want me to say? Tell me and I will say it." If they try to make yo u speak of the brotherhood, Do NOT, but if they try to make you speak of [100] impossibilities, such as flying through the air, consorting with the Christian Devil, or sacrificing children, or eating men's flesh, to obtain relief from torture, say, "I had an evil dream. I was not myself. I was crazed." Not all Magistrates are bad. If there [105] be an excuse they may show mercy. If you have confessed aught, deny it afterwards; say you babbled under torture, you knew not what you did or said. If you are condemned, 3062 fear not. The Brotherhood is powerful. They may help you to escape, if you stand steadfast, but if you betray aught, there is no hope for you, in this [110] life, or in that which is to come. Be sure, if steadfast you go to the pyre, Dwale will reach you. You will feel naught. You go but t o Death and what lies beyond, the ecstasy of the Goddess. [F] 'Tis probable that before you are engined, Dwale will reach you. [115] Always remember that Christians fear much that any die under torture. At the first sign of swoon, they cause it to be stopped, and blame the tormenters. For that reason, the tormenters themselves are apt to feign to torment, but do not, so it is best not to die at first. If Dwale reaches you, 'tis a sign that you have a friend somewhere. [120] You may be helped to escape, so despair not. If the worst comes, and you go to the pyre, wait till the flames and smoke spring up, bend your head over, and breath in with long breaths. You choke and die swiftly, and wake in the arms of the Goddess. [G] To void discovery, let the working tools [125] be as ordinary things that any may have in their houses. Let the Pentacles be of wax, so they may be broken at once. Have no sword unless your rank allows you one. Have no names or signs on anything. Write the names and signs on them in ink before consecrating them and wash it off immediately after. Do not Bigrave them, [130] lest they cause discovery. Let the colour of the hilts tell which is which. [H] Ever remember, ye are the Hidden Children of the Gods. So never do anything to disgrace them. Never boast, Never threaten, Never say you would wish ill to anyone. If you or any not in the Circle speak of the Craft, [135] say, "Speak not to me of such. It frightens me. 'Tis evil luck to speak of it." For this reason: the Christians have spies everywhere. These speak as if they were well affected, as if they would come to Meetings, saying, "My mother used to go to worship the Old Ones. I would that I could go myself."* To these ever deny all knowledge. [140] But to others ever say, "'Tis foolish men talk of witches flying through the air; to do so they must be light as thistledown," and "Men say that witches all be bleared-eyed old crones, so what pleasure can there be in witch meetings such as folk talk on?" Say, "Many wise men now say there be no such creatures." Ever [145] make it a jest, and in some future time, perhaps the persecution will die, and we may worship safely again. Let us all pray for that happy day. [I] May the blessings of the Goddess and the God be on all who keep these laws which are Aredan. [J] If the Craft hath any Appanage, let all brothers guard it, and help to keep it clear and good for the Craft, and let all justly guard all monies of the Craft. But if some brothers truly wrought it, 'tis right that they have their pay, an it be just, an this be not taking [5] money for the use of the Art, but for good and honest work. And even the Christians say, "A labourer is worthy of his hire." But if any brothers work willingly for the good of the craft without pay, 'tis but to their greater honour. So it be Aredan. [K] If there be any disputes or quarrels among the brethren, the [10] High Priestess shall straight convene the Elders and enquire into the matter, and they shall hear both sides, first alone, then together, and they shall decide justly, not favouring the one side or the other, ever recognizing that there be people who can never agree to work under 3063 others, but at the same time there be some people who [15] cannot rule justly. To those who ever must be chief, there is one answer, "Void the Coven and seek an other, or make a Coven of your own, taking with you those who will to go." To those who cannot rule justly, the answer be, "Those who cannot bear your rule will leave you," for none may come to meetings with those with whom they are at [20] variance; so, an either cannot agree, get hence, for the Craft must ever survive. So it be Aredan. [L] In the olden days when we had power, we could use our Arts against any who ill-treated any of the Brotherhood, but in these evil times, we may not do so, for our enemies have devised a burning [25] 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 priests' spells and Masses, and this be chiefly by giving money and rich gifts to receive his favour, for their Alther Greatest God [Greatest God of all] is ever i n need of Money. [30] But as our Gods need our aid to make fertility for men and crops, So the God of the Christians is ever in need of man's help to search out and destroy us. Their priests tell them that any who get our help or our cures are damned to the Hell forever, so men be mad for the terror of it. But they make men [35] believe that they may scape this hell if they give victims to the tormenters. So for this reason all be forever spying, thinking, "An I can but catch one of the Wicca I will scape this fiery pit." But we have our hidels, and men searching long and not finding say, "there be none, or if they be, they be in a far country." [40] But when one of our oppressors die, 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 people to one of ours, still they care not; they have many thousands, while we are few indeed. So it is Aredan that none shall use the Art in any way to do ill [45] to any, howevermuch they have injured us. And for long we have obeyed this law, "Harm none" and nowtimes many believe we exist not. So it be Aredan that this law shall still continue to help us in our plight. No one, however great an injury or injustice they receive, may use the Art in any to do ill or harm any. [50] But they may, after great consultations with all, use the Art to prevent or restrain Christians from harming us and others, but only to let or constrain them and never to punish, to this end. Men say, "Such an one is a mighty searcher out and persecutor of Old Women whom he deemeth to be Witches, [55] and none hath done him Skith [harm], so this be proof they cannot, o r more truly, that there be none," 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 [60] because they were scolding old women, so much so that men now say that only old women are witches, and this be to our advantage, and turns suspicion away from us. In England 'tis now many a year since a witch hath died the death, but any misuse of the power might raise the Persecution again; so never break this law, [65] however much you are tempted, and never consent to its being broken. If you know it is being broken in the least, you must work strongly against it, and any High Priestess or High Priest who consents to it must be immediately deposed, for 'tis the blood of the Brethren they endanger. Do good, an it be safe, and only if [70] it be safe, for any talk may endanger us. 3064 [M] And strictly keep to the Old Law, never accept money for the use of the art. It is Christian priests and sorcerers who accept money for the use of their Arts, and they sell Dwale and evil love spells and pardons to let men scape from their sins. [75] Be not as these. Be not as these. If you accept not money, you will be free of temptation to use the Art for evil causes. [N] You may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure you harm none. But ever let the Coven debate the matter at length. Only if all are satisfied that none may be harmed [80] may the Art be used. If it is not possible to achieve your ends one way without harming any, 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 breach this law. So it be aredan. [O] 'Tis adjudged lawful an anyone need a house or land, an none will [85] sell, to incline the owner's mind to be willing to sell, provided it harmeth him not in any way, and that the full worth is paid, without haggling. Never bargain or cheapen anything which you buy by the Art. So it be Aredan. [P] It is the Old Law and the most important of all Laws [90] that no one may do or say anything which will endanger any of the Craft, or bring them in contact with the law of the land, or the Law of the Church or any of our persecutors. In any disputes between the brethren, no one may invoke any laws but those of the Craft, or any Tribunal but that of the Priestess and the Priest and the [95] Elders. And may the Curse of the Goddess be on any who so do. So it be Aredan. [Q] It is not forbidden to say as Christians do, "There be Witchcraft in the Land," because our oppressors of old made it Heresy not to believe in Witchcraft, and so a crime to deny it, which thereby put [100] you under suspicion. But ever say "I know not of it here, perchance they may be, but afar off. I know not where." But ever speak so you cause others to doubt they be as they are. Always speak of them as old crones, consorting with the Devil and riding through the air. But ever say, "But how may men ride through the air an they be not [105] as light as thistledown?" But the curse of the Goddess be on any who cast any suspicion on any of the Brotherhood, or speaks of any real meeting place, or where any bide. So it be Aredan. [R] Let the Craft keep books with the names of all Herbs which are good for man, and all cures, that all may learn. But keep [110] another book with all the Banes [poisons] and Apies. and let only the elders and trustworthy people have this knowledge. So it be Aredan. [S] And may the Blessings of the Gods be on all who keep these Laws and the Curses of both God and Goddess be on all who break them So it be Aredan. [The following two sections were added after 1960.] [T] Remember the Art is the secret of the Gods and may only be used in earnest and never for show or vainglory. 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. 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. [U] It ever be the way with women, and with men also, that they ever seek new love, nor should we reprove them for this, but it may be found to disadvantage the Craft, 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. Now, if a High Priestess wishes to resign, she may do so in full Coven, and this resignation is 3065 valid. But if they should run off without resigning, who may know if they may not return w ithin a few months? So the law is, if a High Priestess leaves her coven, but returns within the space of a year and a day, then she shall be taken back, and all shall be as before. Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away. If she returns not at the end of a year and a day, then shall the coven elect a new High Priestess. Unless there be a good reason to the contrary. The person who has done the work should re ap the benefit of the reward, Maiden and deputy of the High Priestess. D.2. The Verse Charge (1961) I the Mother, darksome and divine, Say to thee, Oh children mine (All ye assembled at mine Shrine), Mine the scourge and mine the kiss The five-point star of love and bliss Here I charge ye in this sign. (Assume Goddess position.) All ye assembled here tonight Bow before my spirit bright Aphrodite, Arianrhod, Lover of the Horned God, Mighty Queen of Witchery and night Astarte, Hecate, Ashtaroth, Dione, (Morrigan, Etain, Nisene), Diana, Brigid, Melusine, Am I named of old by men, Artemis and Cerridwen, Hell's dark mistress, Heaven's Queen. (Whene'er trouble comes anoon) All who would learn of me a Rune Or would ask of me a boon, Meet ye in some secret glade Dance my round in greenwood shade, by the light of the full moon. (In a place wild and lone) With the comrades alone Dance about my altar stone. Work my holy Magistry,Ye who are fain of sorcery, I bring ye secrets yet unknown. (Whate'er troubles come to thee), No more shall ye know slavery Who give due worship unto me, Who tread my round on Sabbat-night. Come ye all naked to the rite, In token ye be truly free. I teach the mystery of rebirth, Keep ye my mysteries in mirth Heart joined to heart, and lip to lip, Five are the points of fellowship That bring ye ecstasy on Earth. I ask no offerings, do but bow, No other law but love I know, 3066 By naught but love I may be known, All that liveth is mine own From me they come, to me they go. D.3. Casting and Charging (1961) [1] Forming Circle. Light candles. 1. Draw Circle with Magic Sword or Athame. 2. Sprinkle with consecrated water. 3. Cense. 4. Say, "I conjure thee, O Circle of Power, that thou be a Boundary and a Protection and a meeting place between the world of men and the realms of the Mighty Ones, A Guardian and a Protection that shall preserve and contain the Power which we shall raise within thee, Wherefore do I Bless and Consecrate thee." 5. Say "I summon, Stir, and Call Thee up, Ye Mighty Ones of the (East, South, West, North) To witness the Rites and to guard the Circle." [2] Closing Circle. Say, "Mighty Ones of the (East, South, West, North), I thank you for attending, and ere you depart for your lovely realms, I say Hail and Farewell." [3] Consecration of Water and Salt. Touch water with Athame, saying, "I exorcise thee, O Creature of Water, that thou cast out from thee all the impurities and uncleannesses of the spirits of the World of Phantasm, In the names of Aradia and Cernunnos." Touching Salt with Athame, say, "Blessings be upon this creature of Salt. Let all malignity and hindrance be cast forth hencefrom and let all good enter herein. Wherefore I bless thee that thou mayest aid me, In the names of Aradia and Cernunnos." [4] Drawing Down the Moon. "I invoke Thee and call upon Thee, Oh Mighty Mother of us All, Bringer of all Fruitfulness. By Seed and Root, by Stem and Bud, by Leaf and Flower and Fruit, by Life and Love, Do We invoke Thee to descend upon the body of Thy servant and Priestess (name)." High Priest and other men give Fivefold Kiss. Women all bow. D.4. Forming the Circle. (1961) FORMING THE CIRCLE. [1] Must have a man and a woman, properly prepared, i.e., naked. [2] Mark a circle nine feet across on the floor with chalk, etc. The best way is to get a string. Tie 2 loops four foot, six inches apart. Put one loop over a nail or something in the center. Put chalk in the 3067 other and run it round. If you can't make marks on the floor, put furniture, etc., round to form it. Have a table, etc., as an Altar, with all tools, etc., on it. Have a bowl of water, and some salt. [3] Place Athame on the bowl of water. Say, "I exorcise thee, O creature of Water, that thou cast out from Thee all the impurities and uncleannesses of the Spirits of the World of Phantasm in the name of Aradia and Cernunnos. But ever mind that Water purifies the body, but the scourge purifies the soul." [4] Then place Athame on the salt. Say, "Blessings be upon this creature of Salt. Let all malignity and hindrance be cast forth hencefrom, and let all good enter herein. Wherefore I bless thee that thou mayest aid me, in the name of Aradia and Cernunnos. [5] Then trace Circle on the lines you have marked out, starting at the East and returning to the East. (Always go round the circle with your Right hand to the Altar. Never go Widdershins.) Then put the Salt into the water. and go round the circle again, sprinkling it to purify it. Then go round again censing it. (Everyone in the circle must be sprinkled and censed.) [6] Then go to the East, Sword or Athame in hand. Draw an invoking pentacle in the Air, starting at the top and going to the lefthand corner, saying, "I summon, and call thee up, O Ye Mighty ones of the East, to guard the Circle and witness our rites." Then holding the point of sword or Athame upwards, do the same to the south, west, and north, and return to the center, to the south of the Altar. [7] Then each girl should bind her man, hands behind back and cable Tow to neck. He should kneel at altar, and be scourged. When all men are thus "purified," they purify the girls in turn. No one may be in the circle without being thus purified. [8] Then do whatever work wanted. [9] When closing the Circle, the High Priestess, or whoever she tells to do it, saying, "Hail, ye mighty ones of the East. I thank you for attending, and ere ye depart for your lovely realms, We say, Hail and Farewell." Bibliography These are books you should read in order to see the sources Gardner used to create these rituals. Crowley, Aleister. Magick in Theory and Practice. Castle, n.d. [ca. 1930] Gardner, Gerald B. High Magic's Aid. Michael Houghton, 1949. ------. Witchcraft Today. Jarrolds, 1954. ------. The Meaning of Witchcraft. Aquarian Press, 1959. Glanvil, Joseph, and Henry More. Saducismus Triumphatus: or, Full and Plain Evidence Concerning Witches and Apparitions. London: Lowndes, 3d ed., 1689. Scholar's Facsimiles, 1966. One of Murray's major sources 3068 of information. Leland, Charles Godfrey. Aradia: The Gospel of the Witches of Tuscany. Scribner's, 1897. Buckland Museum reprint, 1964. Mathers, S. L. MacGregor, ed. and trans. The Greater Key of Solomon. De Laurence, Scott, 1914. Murray, Margaret A. The Witch-Cult in Western Europe. Oxford University Press, 1921. Oxford paperback, 1962. ------. The God of the Witches. Oxford University Press, 1934. Doubleday Anchor, 1960. Regardie, Israel. The Golden Dawn: An Account of the Teachings, Rites, and Ceremonies of the Order of the Golden Dawn. 1937-1940. Hazel Hills, 2d ed., 1969. * Gardner appended this paragraph to the Craft Laws in the early 1960s. * Gardner appended this paragraph to the Craft Laws in the early 1960s. * These are shown by a drawing to be: genitals, left foot, right knee, left knee, right foot, and back to genitals. * My Lady Epona points out that this is precisely what Charles Cardell had claimed; that is, this paragraph is a response to Cardell, and so it was probably inserted into the Craft Laws after the run-in with the Cardells and Olive Green in 1959. This again is an indication that Gardner did not promulgate the Craft Laws as a document for the Book of Shadows until about 1960, when Mr. Q was initiated. ---------------------------------------------------------------------- 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3069 Classification: IT.IV.C.2.e Title: Symbolism Author: Grand Master of the Order of Shuti Temple of Set Date: December, XXIV Published: Dialogues I.3 (The section on "Neters" was published in issue I.4) Subject: Symbolism Reading List: 2L, 2V [copyright 1989, Temple of Set. Permission for electronic distribution by echo and on PODS has been given by the author. No not copy or distribute further without permission of the author or the Temple of Set.] The first session of the year-XXIV Order of Shuti Workshop discussed symbolism. While the study of symbolism itself is not a primary concern of the Order of Shuti, several of the Order's activities do involve working with forms of symbolism, or are discussed using various symbols. The symbols of the twin lion gods, Shu and Tefnut, who together are Shuti, are obviously of importance in understanding the activities of the Order. The topic of symbolism was therefore chosen for the introductory session of the workshop. Application In discussing this session and what would be discussed, the Grand Master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the Setian yardstick of "application" to this discussion. Each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) Can it be applied? b) Is it useful? c) Does it work? What is symbolism? One answer suggested by workshop participants is that symbolism is a language of the unconscious. It is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. Another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. Each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. That symbol or 3070 set of symbols could also have /different/ meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. A statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. A lot of the symbols Setians use in our writings are like that. When we read through the _Scroll of Set_ or the jewelled Tablets, those of us who have been using the language of the Temple of Set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing". This symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. Those who haven't been in the Temple of Set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading. This is one of the reasons why we all find it useful to reread past issues of the _Scroll_ and to reread Tablet articles. It enables us to read meaning in an article that we may have missed on an earlier reading. It sometimes happens that "unintended" meaning is found in an article during such a rereading. Even though the author may not have consciously intended to convey a certain meaning, that author's Higher Self may have influenced the writing in such a way as to symbolically give a specific message in the writing. These messages remain hidden except for those who can perceive and understand them. On the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. Symbolism can be visual (examples are the Pentagram of Set, pictures of the Egyptian Neters, etc), and verbal (the closing we use on our letters, "Xeper and Remanifest", is a statement and reminder of our dedication to this Formula, a way of developing and keeping the habit of Xeper and Remanifestation going strong). Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.), as is each Neter (Shu, Tefnut, Sekhmet, Bast). A lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary. Visual and verbal/written symbols involve just one of our senses (sight). If you include verbal/spoken symbols, we then involve a second sense (hearing). We then asked the question, "Are there symbols which are perceived and communicated through each of our other senses?" The first examples offered by workshop participants were incense and music: Incense can bring about different emotions and responses through the sense of smell. Music can bring about different 3071 responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior). Where does symbolism come from? When dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. We react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. We find the fragrance of a rose very pleasing. One of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. The discussion of one question leads to another. We learn the reactions / interpretations / meanings of visual and verbal symbols (at least those discussed above). Do we also learn reactions to incenses and music, or are those reactions more innate? The first response was that our reactions and interpretations, even our likes and dislikes of music are learned. The example given was classical music, which strikes some people as very soothing and relaxing, and which is likely to put these people to sleep. But others who are aware of the intelligent dynamics and many other ingredients of classical music will find the same music very stimulating. (We believe that the workshop participant was thinking about the lighter classical pieces, such as "Tales from the Vienna Woods," and not the more active pieces such as "Night on Bald Mountain.") The second response disagreed with the first, pointing out that regardless of whether they are used in classical, modern, or any other form of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses. The next example we discussed referred to the sense of smell. To a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's shoe). Similarly, an inlander's first pleasant reaction to sea gulls on wing, grace in motion, can be compared to the reaction of those who live on the beach and have to live with the noise and the mess and the droppings left behind by those very same sea gulls. These examples tend to support the theory that we learn our interpretations of the sounds and smells around us. It seems from these examples that our reactions to inputs are learned, or at least they arise from our experiences. The question 3072 then becomes, can symbols have innate visceral responses, or is the response to a symbol necessarily a learned one? To look at innate responses, the original responses to stimuli, we necessarily looked at children. For instance, children generally have no innate response to feces, and will often eat them until they learn not to. They later learn to either react with disgust to feces, or to view them as fertilizer and the source of life. The first example of a possibly innate response brought to the discussion was that of the ephemeral beauty of a butterfly on the wing. None of the participants could envision any child's reaction other than awe and delight at such beauty (or at least none would admit to any other vision). This brought forth remarks concerning innate childish "awe", where almost everything is new and wonderful. Children as they begin to distinguish between the multiple events and objects in their world are simply delighted at the beauty and diversity they find around them. There is no "evil" during this time -- only the beauty of nature. Few of us have any reason to unlearn this initial response to the butterfly. These reactions can therefore be considered innate, stemming from the earliest days of our consciousness. Other reactions, unpleasant reactions and also more complex reactions, seem to be learned over time. Therefore, there's some of both types of reactions. People will have initial reactions to many meaningful symbols and inputs, but their reactions can be modified by their experience and training. This discussion raised yet more questions, for which no answers were attempted during this workshop. The questions were, how much of our symbolism is learned, and how much of our symbolism is innate? And if some form of consciousness or memory can survive from one life to another, then how much might be remembered from past lives? Symbols may or may not come to one's attention. An extremely visually-oriented person may not notice or respond to other types of symbols, such as a room's smell, or a background level of music, while those who are oriented towards those senses will respond to those inputs, but perhaps not to others. Symbolism may have personal and/or experiential meaning (such as the manure used to plant your garden or that you step in), or symbolism may be abstract (learned and used in writing, teaching, or jewelry, but not something that's impacted upon you in the past). This is the difference between a) the visceral response, which may be innate and may also be a learned response, modified through experience or training, and b) the mental response which must always be learned or developed. The Grand Master wishes to note that the discussion at this point 3073 had unintentionally left the strict topic of symbolism, and was dealing instead with experience and reaction to stimuli, on the unspoken assumption that these reactions applied to our use of symbolism. We feel this to be a valid assumption, since the pleasant reaction we have to a butterfly or to a unicorn extends to and impacts our use of those images as symbols. Those with differing reactions to sea gulls as described above would similarly have different reactions to Johnathon Livingston Seagull's story. Also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism -- that of meaning. Yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "Flight of the Valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. Likewise incense is symbol only if its impact includes meaning. That meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. Meaning may also be supplied by the words used during the censing of the chambre. Without some meaning, incense is not symbol, but only smell. Closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. During Passover Seder, a ritual meal of thanksgiving and freedom (celebrating the Exodus), Jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the Jews in bondage. They will eat bitter herbs to remind them of the bitterness of slavery. Likewise, there can be kinesthetic symbols as well. We feel different when we hold a sword in ritual as opposed to when we hold a dagger. We feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. We feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms. Uncontrolled, these latter experiences are just stimuli. Controlled and used meaningfully, these latter experiences can be symbols, manipulated and understood as such. How should symbolism be used? The first obvious use of symbolism is in the communication of ideas, whether written, spoken, or communicated through one or more other senses. Based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use 3074 symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words). Perhaps of greatest importance within the Temple of Set are the magical aeonic Words: Xeper, Remanifestation, and Xem, and the preceding Words of Indulgence and Thelema. By using these Words in writing or other forms of communication, we communicate the meanings associated with those Words. If I say the word "Xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a Setian than it would mean to an Egyptologist who /thinks/ he knows the Egyptian god Xepera. Our use of the Word is quite different and the symbol carries so much more meaning than just the word "Xeper" would carry in a modern Egyptian dictionary. This use of symbolism doesn't apply just to magical Words or Formulae, but applies to symbols of many different kinds, in many different uses. You'll sometimes find certain words capitalized in text, as are "Words" and "Formulae" above. When not overly used, this is a clear indication that the author wishes you to view these words with their symbolic meanings, rather than their normal meanings. During group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. These words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. Symbolism can also be used in Lesser Black Magic, as tools to influence certain people (singular or multiple) in certain ways. The magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. Symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to Xeper. Words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. Such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol. Over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol. These symbols can become "magnetic", in that each use of the symbol brings forth yet another repetition of the symbol. Each reference brings forth a constellation of meaning, with one meaning and use leading to another. Each use of the symbol sparks, or attracts, another use of the symbol. 3075 In these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. This is the way the people influenced by the symbol see their world. At a political rally the symbol might be "America", "Democracy", or "the Party" (citizens of other countries may substitute those symbols meaningful in your domain). To some, the symbol might be "the Environment". The symbol "Xeper" has a similar impact within the Setian culture. Group consensus is important for communication through symbols. Different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse. Because Setians come from such diverse backgrounds, we have various communication problems related to these diverse backgrounds. Members from the O.T.O. may know all of the Qabalic correspondences, while members from the Wiccan background couldn't care less about the Qabalic attributions, and have correspondences which are totally different. Numerologists apply different meanings to their numbers than do the Qabalists. And all of these symbolic systems work. But very, very few of them work for all Setians. Qabalists within the Temple of Set who write articles and/or letters steeped in Qabalic symbolism find that very few others care enough about their symbols to wade through the text. Those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the Temple of Set, since our symbolic vocabulary is so much less cohesive. This lack of similarity in symbolism affects not only written communication, but also ritual activity. Each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. Fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each Conclave, and at each activity like the Order of Shuti Workshop. Language of the Unconscious?{fn 1} The first question asked by the Grand Master was, "What is symbolism?" The first answer received was, "A language of the unconscious." Parts of the workshop's discussion might seem to support this definition, while others contradict it. So let the Grand Master speak: 3076 Symbols have many attributes. Among the more important of these attributes is their ability to cause reaction in their audience, visceral if not innate reactions, as discussed above. Elizabeth S. Helfman, in her book _Signs and Symbols around the World_, defines symbol as being: "anything that stands for something else." Look in your dictionary. Mine includes several definitions of symbol and symbolism, including: >> Symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response. >> Symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of symbols or representations. Symbolism is an art, a practice, something which is done. It is used to communicate meaning. It is a language. Our visceral responses to symbolism may be unconscious, but if that's all there is, then have we received and/or responded to meaning? The transmission and communication of *Meaning* requires some form of consciousness. Let's use the word /Awake/ to mean the highest form of consciousness. Remember -- the capital letter indicates I'm using a symbol; Setian use of this specific symbol (Awake) most often refers to Ouspenski's heightened state of consciousness and awareness, a state of being totally awake. For simplicity, let's assign a whole range of various levels of conscious awareness to the name "conscious". This name can apply to heightened states of consciousness which those we would call Awake, those that barely miss being Awake, down to the almost somnabulent states in which most of mankind spends their day. Finally, I would call the preconscious state one of consciousness in this case, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. But if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty. If symbols are generated and communicated, if they are transmitted and received, in one of these three states, then I believe we can correctly talk about symbolism, about language. However, if the generation and/or reception of the symbol is uncon 3077 scious, and/or totally unintended, then I propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input. [Now let us return to the discussion as it took place in the workshop...] Planetary Symbol System? We know there are differences in the meanings of many symbols. "Patriotism" can be exceedingly important to a Republican and also to a Libertarian, but the meanings that this symbol will have can be quite different in many ways. This leads us to ask the question of whether there might perhaps be a "planetary symbol system" in which some symbols at least can be found commonly used in many or all cultures. The cross, square, circle, and most or all simple symbols have been found in use all over the earth. We therefore can ask whether their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures? One participant brought forth Ouspenski's example that "Table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience. "Table" provokes an image, feeling, or essence that is evoked through a willed perception that extends beyond the actual set of tables that a person may have ever experienced. Ouspenski claims that at a certain state of consciousness the Aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness. Similar ideas were offered by Plato, and the concept of Platonic Forms is very prevalent throughout the Setian use of symbolism. We often speak of the Egyptian Neters as being Forms, the original or specific essence of an Ideal. This is certainly an area that needs deeper investigation. The workshop session discussion however left the topic of abstract Forms, and instead investigated the historic use of symbols in various cultures. Looking first at the more complex god forms, it seems each major culture has a "trickster" god: Coyote fills this niche in several Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes and Mercury) in the Egyptian (Greek and Roman) mythologies. The Trickster is that Spirit who makes you Think. He is the Spirit who is unpredictable in his actions or reactions, who gets himself and everyone else into trouble. In the process of doing so -- most often after everyone is already in trouble -- he makes people Think, and in the end he generally gets everyone out of trouble by thinking. 3078 To represent the Trickster, each culture used that type of symbol or god form which for them was most appropriate for that type of character. The coyote is a fairly independent and hard to track animal in America, requiring more than the usual amount of intelligence and stealth to catch. Monkeys similarly were appreciated for their seeming intelligence and playfulness, and so Egyptians assigned the Trickster attribute and the monkey's form to Thoth. The question becomes ... is this type of being, this symbol, something which is universal, cross-cultural, or is it something which happens in just a few cases, and many other societies never had any use for it? Jung was exploring this area. He defined specific symbols which he felt were common to many or all cultures. They were fairly common within his culture and Jung did manage to validate them with some cross-cultural study. We still need to ask how complete his studies were, how extensive and wide spread. Given people in extremely different environments, such as the Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people have many different experiences, totally different social and physical environments, it can be expected that these people would have very different reactions to the symbols that Jung thought he had commonality on. Jung's _Man and his Symbol_ was recommended by one participant as containing documentation on his cross-cultural studies in this area. Not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of Egyptian Neters and the use of Neters in symbolism. Neters The Workshop discussion of Egyptian Neters started with a brief discussion of the Egyptian languages. The ancient Egyptians used three different written languages, the hieroglyphic, hieratic, and demotic. The demotic language was a mostly alphabetic language used for common communications among those who could read and write. Its primary uses were for social and business reasons. The hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. It was used for important state documents and many later religious texts. The hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. It was used for the most important religious and 3079 philosophical statements, and for the most important state declarations. Many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. In addition to the sounds and symbols used to form words, the Egyptians used determinatives, signs added to specifically identify each word. Through the use of the determinative, it was impossible to mistake one written word for another, even if verbal sounds were the same, even if the letters used were the same. This use of a purely symbolic, picture-oriented language encouraged the ability in the learned ancient Egyptians to think with right brained methods while doing the left brain activity of reading. It also encouraged these educated and intelligent Egyptians to work with symbols as they worked with language. They were able to communicate ideas and ideals in a language particularly well suited to this purpose. Setians use the ancient Egyptian neters as symbols, representing aspects of the world, or aspects of the individual. We feel this is very close to the way the higher initiates of the ancient Egyptian Temples, the priests of the Temples, and the smarter pharaohs used and viewed their neters. The neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. The common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the Egyptian society understood that these neters were purely symbols. When the Egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters. One neter of obvious importance is Set. In dealing with this symbol, we try to identify the original meaning of the symbol, and try to eliminate the corruptions of the symbol imposed by the later rule of Osirian religion. Rather than take space here to discuss the corruptions and distortions that were applied to the symbol of the neter Set through the Osirian culture, we'll simply refer the interested student to appropriate books in the reading list: 2A, 2E, 2G, 2W, and 2AA. It is rather clear that the use and peripheral meanings of the neter Set changed over time. The study of Set must therefore include the careful consideration of the source of whatever writings are being studied. Fortunately most other Egyptian symbols/god forms did not change significantly over time, and such care need not be used in studying and working with them. The neters were used and viewed as symbols. But the Egyptian temples _were_ temples, and were recognized as religions, not simply as centers of enlightened philosophy. This brings up the question: Do/did the Egyptian Neters actually exist? Were these religions founded to worship or work with beings that actually 3080 existed? Or were they simply the creations of the ancient Egyptian priesthoods? Rather than tackle immediately the question of whether the Neters actually existed, workshop participants first chose to examine ... Egyptian Priesthoods The first statement made about these priesthoods was that each temple in Egypt taught a different area of philosophy or knowledge. Those temples dedicated to a major neter or god taught that their primal Form was the First Cause. These were the major temples of the land, and an initiate who studied at temple after temple would be presented with the opposing claims that each god was the god, The Creator. We noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. Thoth as a single neter never seemed to be treated as the creator god; nor was Geb. However, many of the major neters were treated as creator gods, and many gods were intentionally combined into units (such as Amon-Thoth-Ra) in order to form a god which would be powerful enough to qualify as The creator god. Neters as Symbols We returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. For example, Ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. Ra was consistent, reliable, and therefore powerful. Similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things). This is the basic principle behind most spirits of most animistic religions. These personalities are generally reliable. A rain cloud is going to rain; it isn't going to add to the day's heat. The Nile was not going to dry up -- it was going to overflow once a year, and deposit good, rich, fertile earth upon the ground. Each force of nature, each personality, was given a name, a face, and a story. The most powerful stories, faces, and names are those that belong to the creator gods. There are so many creator gods, that it's really difficult to pin down an actual order of precedence. This brings up the fact that there are many apparently conflicting stories within the Egyptian mythology. The Grand Master pointed out that in several Egyptian myths, Shu and Tefnut are self-created. In others they were created by tears of the master creator god (whoever he happened to be according to the story teller). In yet others they were created by the master god's masturbation. 3081 Shu and Tefnut by definition are the first male and female. The master god's masturbation in these latter stories was always male masturbation, but Shu is the first male. Shu and Tefnut begat Geb and Nut, but Nut was the all-pervasive universal sky that preceded the first god... This confusion is the result of centuries of Egyptian story telling, and while some of it appears to be contraditory, most of it is useful. We certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology. Each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. By using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. Hence, if in ritual or other communication we call upon Ptah-Geb-Nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. If instead we call upon the Neter Ra-Ptah-ankh, we are calling upon the god who brought light and life to this planet. Having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at Neters. Set, the prime source of intelligence and the ageless intelligence himself, is a wee bit complex for someone a mere 20 or even 200 years old to understand, regardless of whether we look at Set as an actually existing being or instead as a master symbol. So rather than try to encompass all of Set, intellectually or emotionally, rather than try to understand all of Set, we can work with neters which are facets of Set's being, facets of Set's symbolism. Each neter can be thought of as a specific element of Set. As examples, Shu is one set of symbolism, one set of ideas, that an initiate can work with to "get somewhere" with, to accomplish certain initiatory goals. Tefnut is another set of ideas, as is Geb, Isis, etc. Rather than trying to encompass and work with the entire universe simultaneously, grab whatever you can hold onto, work with that handful, study that symbol or symbols, and see what it leads to. We had originally intended to discuss whether or not the Neters might or might not exist in their own right. Having discussed the above, it seemed somewhat unimportant as to whether the Neters actually exist. That topic will be left for a later discussion. Bibliography While the following books and papers were not necessarily discussed 3082 nor referenced during the workshop discussion (or in completing this article), the initiate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. Additions to this bibliography are welcome, and should be sent to the Grand Master. (_RT_ entries are from _The Ruby Tablet of Set_.) Barrett, Ronald K., "Book of Opening the Way (Key #4)". _RT_ IT.II.A.5.b.(1).(d). Barrett, Ronald K., "Stele of Xem". _RT_ IT.II.A.4.a.(3). Cavendish, Richard, _The Black Arts_. 4C (TS-3). Crowley, Aleister, _The Book of Thoth_. 9L (TS-4). De Lubicz, Isha Schwaller, _Her-Bak_. 2L (TS-1). De Lubicz, Isha Schwaller, _Symbol and the Symbolique_. 2V (TS-4). Fisher, Leonard Everett, _Symbol Art: Thirteen Squares, Circles, and Triangles from Around the World_. NY: Four Winds Press, MacMillan Publishing Company, 1985. Helfman, Elizabeth S., _Signs and Symbols Around the World_. NY: Lothrop, Lee & Shepard Co., 1967. Jung, Carl G., _Man and his Symbols_. Garden City: Doubleday & Co., 1964, 1968. Also NY: Dell Publishing Co., 1968, and London: Aldus Books, 1964. Menschel, Robert, "Remanifestation: A Symbolic Syntheses", _RT_ IT.II.B.3.e.(2). Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3). Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil", and "The Dialogue". _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2). Regardie, Israel, _777 and Other Qabalistic Writings of Aleister Crowley_. 9M (TS-4). Schaefer, Heinrich, _Principles of Egyptian Art_. 2R (TS-4). ========= Footnote: ========= 1. The Grand Master wishes to digress temporarily from the workshop's discussion, and to comment at this time on one of the first statements offered during this discussion. 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3083 The God Set by Setnakt The best English study of Set is Te Velde's _Set, God of Confusion_ Brill 1977. If this particular text is unavailable through your library, I recommend a a short cheap and very reliable book by George Hart: _A Dictionary of Egyptian Gods and Goddesses_, Routledge & Kegan Paul, 1986. This very ambiguous god was alternately deified and demonized depending on the cultural/political currents running through Egypt. Allow me to present here a brief history of Set. Predynastically: Set was an important deity appearing in the art of the Hamitic peoples living in the Ombos and Naquada regions. Interestingly, his was the only god-figure not composed of parts from recognizable Earth animals. (The Hamitic speakers donated most of the terms to religious philosophy to the Egyptian langauge that seperate it from other Semitic languages including ba, ka, neter, etc. If somebody really wants to find the roots of the Egyptian religion, they should go up the Nile and do some serious anthropology among Hamitic speaking native cultures-- the roots of the Nile may hold keys to Egyptian thought that mute stones do not). Archaic Egypt: Set generally occupies a secondary role to his enemy Horus, champion of the people of the North (except in the 2nd dynasty when one pharaoh took a "Set" name rather than a Horus name.) Set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. He is said to have opened the mouth of the other gods, and is the patron of the sem ritual. His cult titles include "Great of Magic" and "Eternal". There is indeed evidence that Set is set apart from other gods to die (Bonnet's commentaries on the Pyramid texts). The astronomical cult, which placed the afterlife in the region of the Northern heavens -- particularly in and around the constellation of the Great Bear was replaced in the Fourth dynasty by a growing sun cult centering on Re and Horus. The great stellar monument that Imhotep designed were replaced by the solar pyramids of the Fourth and Fifth dynasty's. (Notably Cheops took no chances in the great Pyramid's design -- although outwardly a solar monument he had a hole bored through the stones aligned with the position of Alpha Draconis (a star in the Great Bear called Thuban = "the Subtle One" a Set cult title?) just in case that was where his ka was heading. During the next few dynasties (4 - 17), Set is generally ignored. His functions are absorbed into other gods. Thoth picks up the attributes of magic, Osiris picks up the attributes of Mysterious time _djet_ as opposed to exoteric time _neheh_. Set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears -- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the South. He is mentioned in a famous 12th dynasty writing called _The Discourse of a man with his ba_ in which his solar aspect IAA is referred to. Bikka Reed has a great translations of this text. In the 18th dynasty a remarkable Pharoah Hatshepsut reintroduced the worship of Set by building a Temple dedicated to him and Horus the Elder at Ombos. This marked a strong interest in Set's eternal nature, for 3084 example in Hatshepsut is the prophecy (which she had placed in her tomb at Der el-Medina) that "She will not only enjoy the days of Horus, but the days of Set will be added to her span." She was also interested in the antinomian nature of the Set cult -- in fact she preformed one of the most scandalous acts available to a woman -- she acted as a man. This early feminist clearly found Set, a great archetype to Work with. Set was popular among her family until the Kingship of Akhenaton (may he be reborn forever drowning in the jaws of Sobek the crocodile god). The very militaristic pharaohs of the Nineteenth dynasty, who were probably descended form a family of Set priests at Tanis, delighted in Set both in his militaristic role and as God of Foreign places. Ramses II for example called himself the Son of Set. The Set cult too was very popular with foreigners coming to live in Egypt. His worship has always been connected with the outsider. The Twentieth Dynasty began by looking very favorably on this god, as is shown in the name of its founder Setnakt, "Set is Mighty." There is also considerable evidence that the set cult was favored among artisans of the time (see Romer's _Ancient Lives_, Henry Holt, 1984, and if you've got as copy of Stephen Quirk's _Ancient Egyptian Religion_ check out the beautiful Stella of Aapehty -- probably the most beautiful surviving example of Setian art). By the end of the Twentieth Dynasty, as the funerary cult of Osiris became the dominate force in popular Egyptian religion,more and more, Set as the murderer of Osiris became the Evil One. In fact by the Twenty Sixth dynasty it was a common practice to disfigure any representations of Set. He became --for all practical purposes the Christian devil. Some scholars have even derived the name Satan from Set-Hen, a cult title meaning the Majesty of Set, but I am dubious of this particular derivation. However Set was not down for the count. During the Ptolemaic period Set, merged with the Greek titan Typhon, became the figure for the _goes_ or sorcerer to use. After Hermes the most often invoked god in the Magical papyri is Set-Typhon. This entity was used to bring spirit helpers ( bird would fly down and announce that the magician was now under the protection of a god -- a popular Typhonic practice outside of Egypt as well see Morton Smith's _Jesus the Magician_). Set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. There seems to be a few common threads running through the Set cult: the quest for immortality, antinomianism, and the practice of magic. Perhaps this is why Michael Aquino's current Temple of Set finds this figure so appealing as an archetype for the Left Hand Path. Like Hatshepsut before Aquino has Opened the Mouth of this ancient god, and the articulation of the Principle of Isolate Intelligence is available to us today. 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3085 Sources and Resources for Asatru Organizations: The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ 85547 The Alliance is the linear descendent of the Asatru Free Assembly. They are a democratically run national confederation of independent kindreds who meet once a year in an Allthing to conduct business. It is essentially conservative and libertarian. "The Alliance is based upon the ancient model of tribal democracy known as the Thing, and member kindreds support a code of laws we feel necessary to preserve and protect Asatru from those who would dilute, subvert, or in any way harm our religion. Membership in the Alliance is encouraged for those who actively promote and believe in the Aesir and Vanir and our collective Heathen Heritage. Anyone interested in joining the Alliance should contact the kindred of choice for acceptance. There is no membership in the Alliance except through a kindred. Applicants must subscribe to the membership requirements of the kindred of choice and uphold the bylaws of the Asatru Alliance." The Ring of Troth P.O. Box 18812; Austin TX 78760 The Ring of Troth was founded by Edred Thorsson. He resigned in Spring of 2242 (Runic Reckoning - 1992 C.E.) and has been replaced by Prudence Priest, most well known as the editor of Yggdrasil. Due to the resignation of Thorsson and several other members of the High Rede (i.e. Board of Directors) the Ring is currently in reorganization, and it appears that it will emerge much stronger than before. The Ring is governed by an appointed High Rede of 9 persons who guide the national affairs of the Ring. They offer a number of programs include an Elder training program for prospective clergy, The Rune Ring for study of the magickal properties of the Runes from within a Germanic Pagan context, and recognition for local Kindreds. The Ring of Troth requires that "its members affiliate for cultural and religious reasons rather than for racial and political reasons. The use of the Ring of Troth as a platform for any type of political or racial propoganda will not be tolerated" Dues are $24 and include a subscription to Idunna. If one does not wish to join, Friends of the Troth may receive Idunna for $24 as well. Magazines: Vor Tru - $12/year. The Journal of the Asatru Alliance (see above address). Concentrates on community issues within the Alliance, news of kindreds, letters, etc. Idunna - $24/year. The journal of the Ring of Troth. Idunna concentrates on fairly heavy academic subjects, runelore, etc. Mountain Thunder - $15/year, 1630 30th St #266; Boulder CO 80301. Glossy covered and well put together. Usually excellent articles on relgious issues of Heathenry, scholarly stuff, reviews, and opinion. Uncle Thorr's Newsletter - $12/year, P.O. Box 080437; Staten Island NY 3086 10308-0005. Simple newsletter with ranting and raving from Uncle Thorr and company, news from NY, and articles on lifestyle, runes, and other topics. Kindreds: American Church of Theodish; 107 Court St, Suite 131; Watertown NY 13601 (Anglo Saxon Theodism) Am Church of Theodish West; 9353 Otto St; Downey CA 90241 Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru Alliance) Barnstokker Hearth; P.O. Box 1972; Seattle WA 98111-1972 Eagles Reaches; P.O. Box 382; Deer Park TX 77536 (Ring of Troth) Mountain Moot; P.O. Box 328; Elizabeth CO 80107 Nerthus Heart; 27 Gap Rd; Black Hawk CO 80422 Northern California Kindred; P.O. Box 445; Nevada City CA 95959 Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160 Oak Rune Kindred; P.O. Box 3392; Galveston TX 77552 Raven Kindred; P.O. Box 970; Amherst MA 01004-0970 Skelland Kindred; P.O. Box 7608; Clearwater FL 34618 Thorr's Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA 92308 Torwald Kindred; 1630 30th St #266; Boulder CO 80301 Vinland Kindred; P.O. Box 15431 PSS; Stamford CT 06901 Wulfing Kindred; P.O. Box 18237; Chicago IL 60618 (Asatru Alliance) Yggdrasil Kindred; 1709 West Midvale Village Dr; Tucson AZ 85476 Recommended Books: The Poetic Edda, Lee Hollander translation (basic mythology in an excellently translated poetic version.) The Prose Edda, Jean Young translation (basic mythology) The Norse Myths, Kevin Crossley Holland (basic mythology in modern language and retelling, excellent for readings or meditation) A Book of Troth by Edred Thorsson (Not my favorite author and not a book without many imperfections, but the only mass market book of the basic rituals of Asatru) The AFA Rituals, three volumes available from World Tree Books ($18 from World Tree) The original ritual volumes from the Asatru Free Assembly. 3087 Introduction to Ritual and Invocation Tape ($7 from World Tree Books) A basic cassette tape that goes through a ritual step by step, the other side is a variety of invocations and prayers. The last two are from World Tree Publications; P.O. Box 961; Payson AZ 85547 (checks payable to the O.F. of Arizona). World Tree is a service of the Asatru Alliance and carries a number of tapes and booklets as well as Thor's Hammers and statuary. 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3088 ADF BASIC RITUAL NUMBER ONE by P.E.I. Bonewits, Sally Eaton and others Procession, lead by D1 and D2: D1: Ta muid anseo leis na Deithe a adhradh. D2: We are here to honor the Gods. D1: A Dheithe, an Airde, a Thabharthoiri ar Bheatha - eistigi agus freagairt orainn! D2: O Gods, High Ones, Givers of Life - hear and answer us! Processional song: We come from the mountains, Living in the mountains, Turn the world around. We come from the oceans, Living in the oceans, Turn the world around. We come from the fire, Living in the fire, Turn the world around. We come from the breezes, Living in the breezes, Turn the world around. Settling song: She changes everything she touches, And everything she touches changes. Tree Meditation: When e'er we stand in a sacred place Beneath the Sun's or Moon's bright face, In a circle's rim or shady grove, Our spirits go to the Gods we love. Let all our minds go clear and free, and form the image of a treee, A youthful sapling of the glade, Whose budding branches cast no shade. Around this tender, supple youth, Are seen its sturdy forbearers growth, Those forest Elders strong and wise, Who nurture those of lesser size. So close your eyes, and in your mind Become one of the spirit kind. Cast off your cares and disbelief, and enter tree from root to leaf. 3089 Relax and breathe and center will, Then let the peace within you swell Until it is a thing profound. Now send it deep in the ground. In every little tender root Feel water flow, and and then transmute; The sap will flow through ever vein, Our links to our ancestors regain. Now let the sap rise in a flood, And race to every branch and bud; Each branch extend into the air, Each leaf unfold in green so fair. The gentle zephers toss each bough, And to you calming breaths endow, While rays of golden summer light Give warmth and lend their power's might. Let water rise and fire descend, And lively air the branches bend; Thus firmly planted in the Earth, The elements give us rebirth. Now let the green entwine, And form our sacred grove devine. With branch and root our circle form, And magic from mundane transform. We all are rooted just the same, We feel the same supernal flame, We drink the water free to all, We hear the gentle airy call. Now let us feel our spirits surge, And into one great spirit merge To let the Lord and Lady know That we are ready below. And let us all link hand to hand, Before all of the gods we stand, And in this hallowed space we start To show all that is in our heart. 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3090 Specifacation of ritiual: Invocation of Ogma the Gate Keeper, or Mannanon in English and Irish: (English by Sally Eaton, Irish by James Duran) (visualization is a triangle shaped iris opening) D1: A Oghma, a thiarna na nGeatai, a thiarna an Fheasa, oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar do chumhacht. Siuil linn a Oghma! or D1: A Mhanannon, a thiarna na nGeatai, a thiarna an Fheasa, oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar do chumhacht. Siuil linn a Mhanannon! D2: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways for us. We walk in your footsteps, we walk your roads. Reveal to us your teaching, reveal to us the way to walk in safety. We praise you for the brightness of your power. Walk with us, Ogma! or D2: O Manannon, Lord of the Gates, Lord of Knowledge, open the ways for us. We walk in your footsteps, we walk your roads. Reveal to us your teaching, reveal to us the way to walk in safety. We praise you for the brightness of your power. Walk with us, Manannon! D1: Siuil linn a Oghma... D2: ...walk with us Ogma! D1: Siuil linn a Oghma... D2: ...walk with us Ogma! D1: Siuil linn a Oghma... D2: ...walk with us Ogma! or D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon! D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon! D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon! 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3091 Chant: We invoke thee Ogma, Opener of every Gate We invoke thee Ogma, Opener of every Gate. You shall reach us, You shall teach us and reveal our fate. You shall reach us, You shall teach us and reveal our fate. (repeat nine times) or We invoke Manannon, Opener of every Gate We invoke Manannon, Opener of every Gate. You shall reach us, You shall teach us and reveal our fate. You shall reach us, You shall teach us and reveal our fate. (repeat nine times) Invoke Matron of Bards (Bridget nominally) O Bridget, our heart, Our brightest Queen; Cast your blessings unto us. We are your children, You are our mother; So harken unto us. You are the Cauldron now in our grove; Earth-Mother inspire us. O fire of love, O fire of life; Please Bridget, come to us! Triad invocations and consecrating of the waters: Nature: Fill main chalice with whiskey and secondary chalice with water. Hold them up and say: D2: O spirits of the old times and of this place, our companions, our teachers, hallow these waters. Share with us the renewal of the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all...Behold the waters of life. D1: A sprideanna na seanaimsire, agus na haite seo, a chomhghuaillithe,a mhuinteori, beannaigi na h-uisci seo duinn. Roinnigi orainn athbheochan na Talun. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse...Seo iad uisci na beatha! Sip from each chalice and passes to D2 then to sunwise (left), saying: Behold the waters of life. Asperging song/chant (Fur and Feathers) for while waters being passed. Fur and feather and scale and skin, Different without, the same within. Many of body but one of soul, Through all creatures, the Gods made whole. (repeat nine times) 3092 Ancestors: D2: O people of the old times, our ancestors, our kindred, hallow these waters. Share with us the bond of life upon the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all ... Behold the waters of life! D1: A sheana, a shinseara, a mhuintir, beannaigi n h-uisci seo duinn. Roinnigi orainn ceangal na beatha ar Talamh. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse .... Seo iad uisci na beatha! Asperging song/chant: It's the blood of the ancients, That runs through our veins. And the forms pass, But the Circle of Life remains. Gods as a whole: D2: O Gods of the old times, our mothers, our fathers, hallow these waters. Share with us your power to regenerate the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all ... Behold the waters of life! D1: A Dheithe na seanaimsire, a mhaithreacha, a aithreacha, beannaigi na h-uisci seo duinn. Roinnigi orainn bhur gcumhacht le go nginfeadh muid an Domhan. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse ... Seo iad uisci na beatha! Asperging song/chant: Mother I feel You under my feet. Mother I hear your heart beat. Mother I feel You under my feet. Mother I hear your heart beat. Father I see You where the eagle flies. Spirit going to take me higher. Father I see You where the eagle flies. Spirit going to take me higher. Praise offerings and major power raising: The sacrifice: (see FESTNAME.TXT for diety names of holidays) D2: Our praise goes up with thee on the wings of eagles; our voices are carried up to thee on the shoulders of the winds. Hear now, o Name, o Name, we pray thee, as we offer up this sacrifice of life. Accept it we pray thee, and cleanse our hearts, giving to us of your peace and life. 3093 D1: Teann ar moladh suas chugat ar sciathain iolar; beitear ar nglortha suas chugat ar ghuailne na gaoithe. Eistigi anois, a..., an ..., mas e bhur dtoil e, agus sinn ag ofrail na h-iobairte seo ar son na beatha. Glacaigi lei, mas e bhur dtoil e, agus glanaigi ar gcroithe, ag roinnt arainn do chuid siochana is do bheatha. The Omen: D2: Have you accepted our sacrifice of life and human effort? D1: Give unto us an omen! Possible repitition of Praise offerings and Omen seeking, if needed. D1: Rejoice! The NAME and NAME have accepted our sacrifices! Meditation on personal needs: Repetition on group needs: done by D1 & D2 Induction of Receptivity: D1: Of what does the Earth-Mother give, that we may know of the continual flow and renewal of life? D2: The waters of life. D1: From whence do these waters flow? D2: From the bosom of the Earth-Mother, the ever changing All-Mot- her. D1: And how do we honor this gift that causes life? D2: By partaking of the waters of life. D1: Has the Earth Mother given forth of Her bounty? D2: She has. D1: Then give me the waters! Final consecration and sharing: D1: A NAME, an NAME, Eistigi agus freagairt orainn! Bean- naigi na h-uisci seo duinn. Muide do chlann, a mhol thu, agus anois iarrann muid ort leigheas, beannachtai, cumhacht agus tinfeadh... Seo iad uisci na beatha! D2: O NAME, O NAME, hear us and answer us! Hallow these waters! We your children have praised you, and now we ask from you healing, blessing, power and inspiration .... Behold the waters of life! Passing song/chant: Burn bright, flame within me, Kindled of eternal fire. Of the people I do be, And the people part of me, All one in many parts, A single fire of flaming hearts! Meditation on reception of blessings and reinforcement of group bonds: 3094 Affirmation of success: D1: NAME and NAME have Blessed us! D2:Every time we invoke them, they become stronger and more alert to the needs of their people. D1: With joy in our hearts, let us return to the realm of mortals, to do the will of the Gods and our own. D2: Yet, before we leave, we must give thanks to those whom we invited here today. Thanking of the Entities involved: D2: O NAME and NAME, D1: A NAME, an NAME, D2: We thank you! D1: Go raibh maith agaibh! All: Go raibh maith agaibh! D2: O Gods and Goddesses of the old times, D1: A Dheithe na seanaimsiri - All: Go raibh maith agaibh! D2: O people of the old times, our ancestors, our kindred, D1: A sheana, a shinseara, a mhuntir - All: Go raibh maith agaibh! D2: O spirits of the old times, and of this place, D1: A sprideanna na seanaimsire, agus na haite seo - All: Go raibh maith agaibh! D2: O Bridget, Fire of Life and Fire of Love, Mother of Bards and Goddess of inspiration, we thank you. D1: A Bhrid, a Thine Bheatha agus a Thine Ghra, a Mhathair na Bardai agus Bheandia na Thinfeadh, go raith maith agat! Closing of the Gates: D2: O Ogma, Lord of the Gates, Lord of Knowledge, we thank you. Now let the Gates Between the Worlds be closed! D1: A Oghma, a Thairna na nGeatai, a Thairna an Fheasa, go raith maith agat. Anois biodh na geatai idir na saolta a druidte! or D2: O Mhannon, we thank you. Now let the Gates Between the Worlds be closed! D1: A Mannonon go raith maith agat. Anois biodh na geatai idir na saolta a druidte! 3095 Reversing the Tree meditation: Our sacred grove the Gods do love, The Earth beneath, the sky above, But now this ritual must end, Toward our home and hearthstone fend. Again we cleat our mind and heart; The branches shrink and pull apart. The roots untie and backward turn, And spirit fire less brightly burns. Let water sink, let fire go, Let gentle zephers homeward flow, And as if in a cleansing rain Become a single tree again. Then from this solitary tree Your soul breaks loose, a being free. Your body calls, your spirit flies, Returns, you slowly open your eyes. Libation: D1: To thee we return this portion of thy bounty, o NAME our Mother, even as we must someday return unto thee. Final Benediction: D1: Let us go out into the world, secure in the knowledge that our sacrifices have pleased the Gods and Goddesses, and that we go forth upon the Earth under their protection. D2: We have finished this ceremony! D1: So be it! All: Biodh se! Recessional song/chant: Walk with Wisdom Walk with wisdom from this hallowed place. Walk not in sorrow, our roots shall ere embrace. May Strength be your brother, and Honor be your friend. and Luck be your lover until we meet again. ***********************************************************************- From:THE DRUIDS PROGRESS, Report #6. The DRUIDS PROGRESS is published semiannually (Gods Willing) and is sent primarily to the subscribing members of ADF. For Further information write: ADF, PO Box 1022, Nyack, NY USA 10960-1022 (include a SASE). All Items accredited to "the Archdruid" have been written by and are (C) 1990 by P.E.I. Bonewits. All items created by other parties are (C) 1990 by them. All opinions expressed, save those specifically attributed to the Board of Trustees, are the opinions of the individuals expressing them and are Not official 3096 ADF policy. Reprint Procedure: Neopagan, Druidic, Medievalist and all cultural publications may reprint any material written by P.E.I. Bonewits, but his copyright notice must appear in full. If more than 250 words are excerpted, one cent per word should be donated to ADF. ************************************************************************ 様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様様 3097 PAGAN MANNERS OR Are There Any Dead Animals in The Soup? by Grey Cat, Members Advocate --------------------------------------------------------------------- I can hear the outraged screams already. there are people out there who believe that the very idea of "Pagan Manners" is a conflict in terms; that "manners" are outdated, dishonest and hypocritical. Well,think again. Manners constitute the only successful technique ever discovered by humankind to enable groups and individuals, holding moderately disparate views, customs or beliefs, to get along together. There are things more important than manners; but, without manners,its unlikely that a discussion will ever go to them. Pagan manners are fairly simple and have nothing to do with which fork you use or how to word an invitation. They have to do with respect for others' feelings and beliefs. They most specifically have to do with recognition of the fact that you should "judge not the path of your brother or sister for their path is sacred." Manners are also the only way of attempting to grant everyone the personal space which each of us needs. There have been a number of attempts to write down a list of "thou shalts" and "thou shalt nots" which will cover Pagan life. Here are several tries made by four different people: MY OWN OPINIONS 1. Never assume that you are invited to a ritual or a non public gathering just because your friend is invited. Have your friend call the group doing the event and ASK! (or call yourself). 2. When participating in a ritual led by a group of which you are nota member, ask ahead of time what will be done. SHould there be something in the explanation, or in the set-up of the ritual area which bothers you, just quietly don't participate in the ritual. 3. Ask the person(s) officiating at a ritual before you place anything in the ritual area; wear clothing or tools which might be considered unusual; or add private energy workings to the ritual being done. 4. Never just walk out of a cast ritual circle. Ask someone in the group sponsoring the ritual to cit you a door if your really and truly absolutely have to leave. 5. Don't make comments on the ritual, its leaders or the amount or quality of the energy raised during the ritual unless such opinions are asked for by the leaders. Save it for your friends, privately,after the ritual is over. 6. Vegetarians, Vegans, Strict Carnivores, Diabetics, and any others with very strong food preferences: no one minds your asking quietly and politely "Which dishes have meat (sugar, spices, hot pepper, etc.)in them?" When planning a meal for mixed Pagan/Wiccan groups, it is strongly suggested that at least some of the dishes be vegetarian, sug- ar-free, relatively non-spicy etc. At all times, within and without the ritual context, always provide an alternative to alcoholic beverages. 7. While many people have become far less secretive about their membership in a Pagan group, it is never, EVER, permissible to "blow someones cover". Do not ever call a friend or acquaintance by their Pagan name or mention their membership in a mundane situation. It is also bad manners - and a symptom of social climbing - to call an individual by his/her mundane name in a Pagan situation. It always reminds me of an extra calling John Wayne "The Duke" at a local bar. 8. Whether you drink, take drugs or indulge in other similar behavior is completely your own business. It is always wrong to urge such behavior on any other individual. The majority of serious Pagan groups absolutely do NOT allow anyone under the influence of drugs or alcohol to participate in ritual. Do not be offended of you are turned away for this reason. If you are taking a psycho-active drug for a medical reason it is very wise to check with the ritual leader(s) so they will understand and can advise 3098 you if they feel the ritual might be harmful to you. 9. Just because most Pagans/Wiccans are under 40 and in reasonably good physical condition, never assume that everyone is. Rituals and gatherings should be planned so that those with physical problems aren't barred totally from participation. Particularly in ritual, be aware that many more people than you might think are "mobility disabled." Group ritual should take place in an accessible area and some thought should be given to designating a safe place for those not taking part in dancing to stand or sit. Please be alert to anyone to whom help would be welcome. Help them to find a campsite which minimizes walking - to the ritual area, to the privies, to the eating area - whatever. Help them pitch their camp. Don't make them feel unwelcome - most handicapped people have worked extra hard on their magickal skills and may be able to add a great deal to the power in ritual and to the success of the gathering. 10. When at any sort of gathering, please be thoughtful. Particularly please observe true quiet after midnight. No one minds if you and others want to stay up all night talking or whatever. Everyone else minds a great deal if you stay up talking and laughing loudly and/or drumming. Those hosting a gathering should take the responsibility of keeping the noise level very low in at least some of the sleeping areas - and designating it as a quiet area. 11. Do not allow yourself to get the idea that you know the One True,Right and Only Path! Even if you really do have the conviction that what someone else is doing is "wrong", "incorrect", "Left-hand path"or whatever, just don't talk about it. It is perfectly permissible to refrain from participating in the activities of those with whom you cannot feel comfortable. It is not acceptable to express the idea that they "shouldn't" be doing it. This is not to say that if you know of criminal behavior on the part of a so-called Pagan/Wiccan group you should not report it. We must also be responsible for cleaning up our own act. Paganism is glorified by its diversity. Please do not allow yourself to express judgement by categories. Whether or not you like or dislike blacks, Indians, Homosexuals, women, men, or whatever, keep it to yourself! If you really and truly cannot feel comfortable taking part in a ritual which isn't conducted according to the tradition you follow or if you cannot be pleasant in company mixed with groups you disapprove of, please just stay home. PAGAN/CRAFT ETIQUETTE by Soapbox Sam Listed below are not hard and fast rules, but some helpful guidelines for those who would function smoothly in a craft/Pagan environment. 1. Should you write to someone for information, always enclose an SASE (Self-addressed, Stamped Envelope). Many of us receive several inquiries a day. Sometimes just answering them, much less having to pay the postage and buy envelopes, is a time-consuming, expensive task! 2. Should your inquiry be about Pagan/Craft folks in your area, tell about yourself, and how you came to have our names and wrote to is -after all the Inquisition is alive and sick here in the heart of the Bible Belt. Do not expect names and addresses unless they are already"public". Most of us, even the "public" Pagan/Craft folks prefer to meet people slowly and carefully over a cup of coffee in a public place, before we start introducing you to our groups and our friends.Why should we risk when you have risked nothing? ((Sometimes I get mail that simply has a name and address on it and demand that I send the latest copy of my newslet- ter or the names and addresses/phone numbers of all Craft people in the writer's areas. One man sent me a letter raising hell because he has (according to him) sent me $0.33 in the mail and was waiting on the copy of my newsletter "I owed him"!Sadly, this type of letter is more common than not... his letter and 33 cents, is ever sent, was never received. 3099 Do I really have to explain to grown mature adults about sending money through the mails???)) 3. If you are invited to a gathering or festival, whether by written or oral invitation, before you invite others, get permission. Because of space, or other considerations, the number of people that can be accommodated might be limited, or certain individuals or groups may not be welcome because of personality conflicts and resulting disharmony. Also, if a weekend gathering is scheduled and you can only arrive for the ritual and then must leave, ask if that is OK...sometimes the ritual is the climax of the entire gathering, rather than an event in itself; in that case to show up only for the ritual not having been part of the entire event is to 'take-away' from the meaning of the whole for those who were there! 4. Always inquire what you should bring to any gathering. If you have received an official invitation, you should have been told. But,assume nothing! Ask if you need to bring food, robes, candles, drinks,eating utensils (forks, cups, plates, etc). It is unreasonable and rude to assume that an invitation to a gathering means that people just like yourselves, will expect you to come and eat their food, use their utensils and leave a mess for them to clean up after you have gone. If you cannot take food, then at least offer the gatherings sponsors a cash donation to help defray their cost. If you can't stay to help clean up afterwards, at least be considerate enough to get your own refuse to a garbage container. 5. To be invited to participate in another's ritual is NOT your right, but rather a privilege and an honor. If you are unfamiliar with their tradition, common courtesy demands that you at least inquire about enough informa- tion to participate in a positive fashion, and most certainly, make no assumptions about adding anything to the circle or placing your "special' crystals, totems, whatever in the circle or at a specific place within the circle without getting permission. Also, do not remove anything from a circle even should you feel it doesn't belong, without explaining why and getting permission. 6. It should not have to be said, but then neither should any of the above: If these Pagan/Craft rituals have no meaning in your life, and if you have just come for the fellow- ship, then enjoy the fellowship and please do not attend the ritual. The circle is a significant part of our entire way of life, not a reenact- ment of some past event just for the sake of the pageantry. When we can, we are pleased to share it with you, and we do so in Love and Light with Peace and Laughter. IDEAS FROM MERLIN THE ENCHANTER 1. Be Yourself... if you worry about what others think, then you won't think for yourself... and if you don't think for yourself, you may as well be dead! 2. Allow all others to be themselves... just because Joe Blow from kokomo has blue candles on his altar and you use only white ones, that doesn't mean he is the son of Satan. We must each one be allowed our own Pagan path in freedom, for if we cannot do that, then we have no freedom! 3. Let's stop all the silliness of who is and is not a Witch, and what one must do to be a witch. 4. Don't ask for someone's opinions unless you really want it! More Witch wars are started because someone asked for another's views and didn't like the answer they got! 5. Add a dose of good humor (the worst Witches are the ones that take everything so S-E-R-I-O-U-S-L-Y!) IDEAS FROM BEKET ASER EDITHSDATTERIt is necessary that we learn to be just plain adult about working together - or even, just existing on the same planet. 1. If you can't tolerate any slightest deviation from your own tradition, do not take part in public or cross-cultural rituals or gatherings. 2. If you have ideas of what should be in the ritual; or what should not - go to the planning meeting and express your opinions. 3. If you delegate a task to someone else - you have made it their job. The only thing you have to say is "Thank you". When and how they do it 3100 is their business so long as it is done at the moment it is required. 4. Appoint somebody to keep notes of the planning meetings - as things are said, not afterwards, or, inevitably, there will be disagreements about the ground rules. 5. Gossip : There are a few situations wherein it is legitimate to pass on "gossip". the following suggestions are not all inclusive but may serve to give guidelines for judging: a. When a major life change definitely is occurring to someone with whom you and the person to whom you pass on the information - frequently work. b. When you are acting as resource to help someone decrease a situation of disagreement. c. When you really plan to take positive action to alleviate the situation the gossip refers to. d. (This situation really does not occur all that often.) When warning someone about an individual whose practices are definitely undesirable for a reason other than that you don't like them. e. When you have truly accurate information to counteract damaging and inaccurate rumor. 6. When examining a situation to decide whether or not you, yourself,are under psychic attack, be sure to ask yourself if it couldn't be because being under attack makes you feel important. 7. Within the group or group structure, the High Priest and or High Priestess are generally entitled to your respect and a certain amount of deference. If they really, really don't know as much as you do, perhaps it is time that you take a fond and friendly leave of them/him/her and begin a group of your own. Obviously, group or group affairs are appropriate subjects for discussion among all the members, and the HP/S definitely should be willing to listen to reasonable suggestions. However, you joined the group in order to learn from its leaders; a year or two of study prob- ably doesn't qualify you to suddenly object to all their teachings, methods, and beliefs. Above all, it is inappropriate to try to stir up the whole group and "take over" the group. The leaders have put a good deal of time, patience, thought and teaching into building the group and giving it a good name - if you want to be Witch Queen of the Universe, start your own group from scratch and try to become good enough to earn status yourself. The goal is not big groups, it is the best possible groups. For group leaders: They need to be grown-up enough to know that everydisagreement isn't necessarily a personal attack. They need to developleadership skills to avoid confrontation and inflexibility. They needto know how to lead without dominating and they need an inten- seinterest in the health of the group. The HP/S needs to listen to theideas of the members and to use their ideas whenever posssible. Theyshould be able to explain rationally why certain ideas cannot be used. #30#