BOOK OF SHADOWS BOOK THE SECOND PP.

453 - 906

RIDERS OF THE CRYSTAL WIND

TABLE OF CONTENTS A Minster Spea s Out (J. gordon Melton) .........................975 A Plea For Initiation Standards (Ellen Cannon Reed) .............908 A Tale of Two Witches (Mi e Nichols) ............................147 All Hallows Eve (Mi e Nichols) ..................................137 Altar Dedication (Durwydd) .....................................125 Amazing (Pagan?) Grace ..........................................959 Ancient Art, The ................................................551 Answers (Grove of the Unicorn) ..................................479 Asatru (Rathulvf Jamieson) ......................................952 Astral Projection (Monroe Technique) ............................783 Athame Dedication (Durwydd) .....................................125 Autarchic Creed .................................................562 Banes, Bindings, and Mirrors (Judy Harrow, Hugh Read) ...........628 Bare Bones 3rd Degree (Humor) ...................................463 Basic Beliefs of WICCA (C.O.G.) .................................947 Basic Love Spell ................................................958 Basic Spell Construction ........................................113 Basic Principles (American Council of Witches)...................310 Basic Ritual Outline (ED FITCH) ...................................6 Beltaine Ritual (Firestar Coven, 1986) ...........................36 Beltane Ritual (Seastrider) .....................................464 Beltane, Its Origins (Rowan Moonstone) ..........................126 Bible, Boo s not included .......................................652 Bibliography (annotated) ........................................929 Binding A Spell (Farrar & Farrar) ...............................157 Blood Sacrifice (Althea Whitebirch) .............................547 Burning Times, The (Marios) .....................................951 C.O.G. Pledge ...................................................309 Channeling (Jast) ...............................................969 "Condensed" Definition of Wicca (Lady Phoenix) ..................948 Candle Colors ...................................................982 Candle Magic ....................................................417 Candle Scents ...................................................988 Candlemas (Gwydion) .............................................537 Candlemas (Mi e Nichols) ........................................168 Catharsis Circle (Judy Harrow).....................................8 Cauldrons (Elemental)............................................420 CELTIC NUMEROLOGY (Mi e Nichols) ................................454 CELTIC BIBLIOGRAPHY (Rowan Moonstone) ...........................298 Chants w/ASCII Notation (L.A.Hussey) ...........................1081 Chaos Magic (Mar Chao) .........................................398 Charge of the Phone Goddess (Magenta Griffith) ..................759 Charge of the Goddess, The ......................................193 Charge of The Horned God, The ...................................936 Chec List for A Well Wor ing Group (Earthrite BBS) .............957 Church of All Worlds ............................................353 Christian "Cults" ..............................................1000 Circle Closing ..................................................540 Circle Casting (Avaloian)........................................541 Circle Purification for Asthmatics ..............................780 Circle Casting (after Valiente and Farrar) ......................130 Circles, why use them? (Mel White) ...............................65 Cleansing (Rowan Moonstone) .......................................2 Comparison of Wicca and Christianity.............................622 Computer Blessing (Zahai Stewart) ...............................757 Coven Offices ...................................................762 Coven Leadership ................................................543

Covenant of the Goddess .........................................305 Consciousness & Politics (Carol Moore)......................... i

TABLE OF CONTENTS (continued) Craft Ethics (J. Crowley) .......................................751 Creation Story ..................................................619 Creed Of The People Of God (Catholic) ..........................1005 Crone Energies (Grey Cat) .......................................559 Crystals, their care and feeding (Matri a).......................413 Cult Danger Evaluation Frame (P.E.I.Bonewits) ...................343 CUUPS (C.O.G. Salt La e City) ..................................1002 "Dar Night of the Soul".........................................286 DCW Landmar s ...................................................492 Degrees within Covens ...........................................623 Deity Engineering Wor sheet .....................................607 Denver Area Wiccan Networ ......................................200 Descent of The Goddess (Sewna Silvara) ..........................750 Dianic Wicca (Inanna Seastar) ...................................614 Divination (Bibliography) .......................................605 Divination (RMPJ) ...............................................603 Drawing Down the Moon ...........................................557 Dream Problem Solving ...........................................573 Dream Bibliography ..............................................576 Dream Life ......................................................571 Dream-News ......................................................567 Dreams Precognition .............................................575 Dying God (Ammond ShadowCraft)...................................685 Eclectic Circle Ceremony (Durwydd) ...............................40 EcoMagic .......................................................614 Eight Paths to Altered States (Carrie McMasters).................222 Elements, A Hermetic Summoning (Marios) .........................960 Elemental Correspondences (from Starhaw ) .......................979 Elemental Correspondences .......................................560 Ethics and Morals (RMPJ) ........................................315 Ethics and Magic (Warren Stott) ................................415 Ethics and Love Magic (Mi e Nichols) ...........................554 Ethics or Etiquette .............................................565 Etymology of "Wicca" ............................................356 Evolution of Wiccan Ritual (Paul Hume) ..........................946 Exorcism ........................................................613 Festivals .......................................................587 Film Guide '89 (Mi e Nichols)....................................528 First Degree, What is it? .......................................351 FISH (Creative use of Christian Symbology) ......................611 Five Fold Kiss ..................................................744 Fool ............................................................590 Fortune, The (RMPJ) .............................................953 Full Dec Tarot Spread ..........................................625 Full Moon Ritual (Seastrider)....................................634 Fundamentals of Human Ecology ...................................616 Glossary (Rowan Moonstone & Durwydd MacTara) ....................206 Gnosticism.......................................................694 God/Goddess Balance (Adrienne)...................................223 Golden Dawn (Calif.).............................................689 Golden Dawn Training (outline)...................................691 Goodwife (Story by L.A. Hussey) .................................644 Great Rite, The (Symbolic) ......................................656 Gree Fire Initiation............................................982 Halloween, Origins of (Rowan Moonstone) ..........................26 Handfasting ......................................................68 Harvest Home (Mi e Nichols) .....................................176

Harvest Thoughts (Gary Dumbauld) ................................630 Harvest Home - 1987 (Michael Fix) ................................13 ii

TABLE OF CONTENTS (continued) Heal The Earth (a meditation) ...................................661 Healing (one method) ............................................655 Healing Myth (Nihasa) ...........................................165 Helpful Hints (Humor) ...........................................966 Heretic's Corner (RMPJ) .........................................869 Heyo ah (RMPJ) ..................................................632 Hidden Codes in the Torah .......................................733 High Technology Meets The Ancient Wisdom ........................964 History (Weyland Smith) .........................................786 History of Witch Craft ..........................................791 Homeblessing (Selena Fox) .......................................663 Hypnosis 101 ....................................................667 Imbolc (Solitary Ritual) ........................................664 Initiation, Outdoor (adaptation) .................................72 Initiation (Brad Hic s) ..........................................50 Introductory Boo List ..........................................926 INVOCATIONS Freyja (un nown) ............................................56 Frigg (Russ Anderson) .......................................55 Brigit (Russ Anderson) ......................................57 Baldur (un nown) ............................................55 Freyr (un nown) .............................................56 Herne (un nown) .............................................57 Thorr (un nown) .............................................58 Irish Myth Concordance (Mi e Nichols) ...........................422 Ishtar ..........................................................740 Issian Circle (Matri a) ..........................................59 K.A.M. ..........................................................735 Kabballah (Colin Low)............................................236 Kali and Modern Physics .........................................730 Keltria (The Henge of) ..........................................739 Lady Day (Mi e Nichols) .........................................171 Lammas (Mi e Nichols) ...........................................174 "Landmar s" (D.C.W.) ............................................990 LBRP, an Essay (Tim Maroney) ....................................103 Learning Process ................................................962 Lilith (BBS Conversation) ......................................1083 LLEW, Death of (Mi e Nichols) ...................................179 Lucid Dreaming (Omni Magazine) ..................................955 MABON Outline (anonymous) ........................................43 Magic , Physics, & Probability (Hurn) ...........................811 Magic (A. Crowley) .............................................817 Magic Vs. Prayer (Salgamma) ....................................684 Magic al Boo List ..............................................923 Magic Course Outline (Amber K.).................................815 Magic al Ethics (Judy Harrow) ...................................502 Magic al History (Fra.: Apfelman) ...............................406 Magic al Definitions (RMPJ) .....................................814 Magic al Laws (after P.E.I. Bonewits) ...........................831 Magic al Musical Selection Guide ...............................1079 Magic al Pyramid, The (Durwydd MacTara).........................1096 Magic al Stones & Gems ..........................................912 Manhood Rituals (RMPJ) ..........................................760 Mantra Web technique ............................................288 Mayan Deities (777 Supplement) ..................................834 Mayday Celebration (Mi e Nichols) ...............................837 MAYDAY Celebration (Mi e Nichols) ................................79

Media Management (Windfire Coven) ...............................851 Maychants (4) (Tanscribed by SeaStrider).........................911 iii

TABLE OF CONTENTS (continued) Memory & Perception, a new Model (Paul Seymour).................1077 Midsummer (Mi e Nichols) .........................................45 Mind Control Techniques (Dic Sutphen) ..........................512 Models of Magic (incomplete)....................................216 Modern Pagaism, Q&A .............................................920 Modern Pagan Persecution (Jonathan Hutchins) ....................942 Mothers Day Message ............................................1076 Monotheism vs. Polytheism (Dan Holdgriewe) ......................941 Mycenaen Mysteries (J. Teller)...................................365 Mystical Pentagram ..............................................110 Nature Spirit Magic (Larry Cornett) ............................357 Necromancy (reprint) ............................................841 Neo-Pagan Ritual (Brad Hic s) ....................................77 Neo-Paganism (J. Brad Hic s) ....................................329 NeoPagism (Eric S. Raymond) .....................................333 NLP- Applied Magic (Brandy Williams).............................459 NROOGD SAMHAIN - 1987 (l.a. Hussey) ..............................21 Occult Resurgence, A theory .....................................224 ODINISM, What is it? ............................................764 Open Circle Ethics (Brandy Williams) ............................377 Open Letter to A New Witch ......................................910 Open Letter to Selena Fox (Isaac Bonewits) .....................1089 Opening (ending) The Circle ......................................12 Origins of the Mandan (Madoc) ...................................949 Pantacle, The (Gary Dumbauld) ...................................392 Personal effects of Ritual (Nihasa) .............................868 Polarity and Single Sex Covens (Marios) .........................945 Pornography & Pagan Ideals ......................................972 Power Animals (RMPJ).............................................411 Psychic Self-Defense ............................................594 Psychic Attac ..................................................563 "Quantum" Kaballah...............................................282 Quantum Magic (Larry Cornett) ..................................857 Quilting and "Craft" (J.M. Cortese) ............................1103 Rainforest Ritual (Michael Harismedes, 1988) ....................212 Ritual Bath (Sewna Silvara) .....................................745 Runes, What are they? (Lo rien) .................................215 Runic Thorn Ritual (Faunus) ....................................1097 Sangreal Sodality, The (Alfgar Maharg) ..........................944 Samhain Notes (Farrar)...........................................143 Samhain Ritual (L. A. Hussey) ....................................19 Samhain Ritual (O.T.O.) .........................................145 Samhain (United Wiccan Church) ..................................141 Satanism vs. Wicca (Diane Vera)..................................194 Saxon Wicca (Matri a) ...........................................158 Scorpio Dragon (Sewna Silvara) ..................................749 Second Degree (Gary Dumbauld) .....................................3 Sex and Magic (Fra. Apfelmann)..................................231 Shamanic Binding (Gaffer Maccluiunn) ............................937 Shamanic Lifeways Fellowship (Michelle Haas) ....................384 Smudging (Michelle Haas) ........................................184 Solitary Moon Rite, Issian (Ellen Cannon Reed) .................1100 Sophia and Gnosticism (Terry J. McCombs) .......................1105 Spitual Emergence or Emergency (Paul Seymour) ...................939 Spring Equinox (Farrar and Farrar) ..............................182 Standing Stones Boo Of Shadows (Scott Cunninham) ..............1010 Strings On The Winds (Bardic Fiction)............................778

"Super-Dimensionality" ..........................................289 Taleisin's thoughts .............................................676 iv

TABLE OF CONTENTS (continued) Tea Ritual (Sewna Silvara, Tris elion)...........................747 Technology and The Craft (Fun!) .................................132 The Postures of Ecstasy .........................................617 Tool List (Seastrider) ..........................................136 Tool Blessing Ritual ............................................122 Tool Consecration ................................................17 Traditional Wicca (K.A.M.) ......................................186 Tric ster Energies ..............................................234 Twelve Exercises Nobody Needs ...................................619 Wartime (Michelle Haas, 1991) ...................................117 Watch Towers, Rethin ing The (Mi e Nichols) .....................344 What is WICCA? (Texas Pamphlet) .................................322 What is Shamanism? (Michelle Haas) ..............................354 What is Wicca? (Amber K.) .......................................340 Wicca, from My Point of View (Lady Phoenix) .....................149 Wiccan Information Networ .....................................1087 Wiccan Way, The .................................................192 Wiccan Pentagram Ritual (Paul Hume) ..............................98 Wiccan Traditions, A comparison (Hurn, RMPJ) ....................154 Wiccan Path (Madoc)..............................................227 Wiccan Shamanism (Selena Fox) ...................................162 Wiccan Principles (American Council of Witches, 1974)............190 Wiccan Rede, An Exegesis (Judy Harrow) ..........................317 Witchcraft Q&A (Dr. Leo Martello) ...............................150 Witches Creed (Doreen Valiente_ .................................320 Women vs. Men (Michele Haas).....................................195 YULE (Mi e Nichols) ..............................................84 Yule in Britain (Tana) ...........................................94 Yule Ritual (Starhaw ) ...........................................88

453 TOWARD A CELTIC NUMEROLOGY ========================== by Mi e Nichols '...I have been a word among letters.' --the Boo of Taliesyn, VIII What's in a word? Or a name? What special power resides in a word, connecting it so intimately to the very thing it symbolizes? Does each word or name have its own 'vibration', as is generally believed by those of us who follow the Western occult tradition? And if so, how do we begin to unravel its meaning? Just what, exactly, is in a word? Well, LETTERS are in a word. In fact, letters COMPRISE the word. Which is why Taliesyn's remar had always puzzled me. Why didn't he say he had been a 'letter among words'? That, at least, would seem to ma e more logical sense than saying he had been a 'word among letters', which seems bac wards. Unless... Unless he was trying to tell us that the word is NOT the important thing -- the critical thing is the LETTERS that ma e up a word! The Welsh bard Taliesyn was, after all, a pretty gifted fellow. He certainly put all the other bards at Maelgwyn's court to shame. And over the years, I've learned never to ta e his statements lightly -even his most enigmatic statements. Perhaps he was really suggesting that, in order to understand the true meaning of a word or name, one must first analyze the letters that comprise it. Of course, this is certainly not a new theory. Any student of arcane lore would at once recognize this concept as belonging in the opening remar s of any standard text on numerology. But to read the same meaning behind a line of poetry penned by a 6th century Welsh bard may be a bit surprising. Is it possible that the Celts had their own system of numerology? Let us begin the quest by as ing ourselves what we now about numerology in general. Most of our modern nowledge of numerology has been gleaned from ancient Hebrew tradition, which states that the true essence of anything is enshrined in its name. But there are so many names and words in any given language that it becomes necessary to reduce each word to one of a small number of 'types' -- in this case, numerological types from 1 to 9 (plus any master numbers of 11, 22, etc.). This is easily accomplished by assigning a numerical value to each letter of the alphabet, i.e. A=1, B=2, C=3, and so on. Thus, to obtain the numerical value of any word, one simply has to add up the numerical values of all the letters which comprise the word. If the sum is a two digit number, the two digits are then added to each other (except in the case of 11, 22, etc.) to obtain the single digit numerical value of the entire word, which may then be analyzed by traditional Pythagorean standards.

454 The problemhas always been howto be sure ofthe numerical value of each letter. Why SHOULD A equal 1, or B equal 2, or Q equal 8? Where did these values come from? Who assigned them? Fortunately, the answer to this is quite simple in most cases. Many ancient languages used letters of the alphabet to stand for numbers (Roman numerals being the most familiar example). Ancient Hebrew, for instance, had no purely numerical symbols -- li e our 1, 2, 3, etc. -so their letters of the alphabet had to do double duty as numbers as well. One had to discern from the context whether the symbol was meant as letter or number. This was true of classical Latin, as well. Thus, in languages such as these, it is easy to see how a number became associated with a letter: the letter WAS the number. It is a bit more difficult to see how the associations in 'modern' numerology came into being. The modern numerological table consists of the numbers 1 through 9, under which the alphabet from A through Z is written in standard order: 1 2 3 4 5 6 7 8 9 --------------------------------A B C D E F G H I J K L M N O P Q R S T U V W X Y Z This arrangement seems somewhat arbitrary, at best. At the very least, it is difficult to sense any 'intrinsically meaningful' relationship between a letter and its numerical value. After all, our modern alphabetical symbols and our modern numerical symbols (Arabic) come from two completely different sources and cultures. For this reason, many contemporary numerologists prefer the ancient Hebrew system because, at least here, there is a nown connection between letter and number. However, when we attempt to adapt this system to the English language, a whole new set of problems crops up. For one, the entire alphabet is arranged in a different order and some of our modern letters have NO Hebrew equivalents. Thus, based on the Hebrew alphabet, the only letters for which we have numerical values are the following: 1 2 3 4 5 6 7 8 -----------------------------------A B G D H V Z P Y K L M N W Q R S T Obviously, a modernnumerologist wouldn't get veryfar with this table. In order to compensate for the missing letters in the Hebrew system, most modern textboo s on numerology 'fill in' the missing letters by 'borrowing' numerical values from the Gree alphabet, thus mixing cultural symbols in an eclectic approach that is not entirely convincing.

455 Another problem is the exclusion of the number 9 from the table -which modern textboo s often 'explain' by saying that the Hebrews did not use the number 9, since it was a 'sacred' and 'mystical' number. The real truth, however, is far less esoteric. The fact is, the Hebrew alphabet DID have letters with the numerical value of 9 -- the letters Teth and Sade. But, since Teth and Sade do not have equivalents in our modern English alphabet, the 9 value must be left out. And finally, it is once again difficult to see any INTRINSIC relationship between a Hebrew letter and the number it represents. Why should one symbol stand for 1, or another for 2, or yet another for 3, and so on? The whole superstructure seems somewhat sha y.

---/----//----///----////----/////--Of course, in this system it is easy to see how a letter becomes associated with a number, since the numerical value of each letter is implicit. Thus, A=1, O=2, U=3, E=4, and I=5. (It is true there is much disagreement and confusion among modern scholars as to how the Ogham alphabet should be rendered. Further, a number of different Oghams seem to have been employed at various times by different Celtic cultures. But this confusion usually centers on whether the stro es should be above, below, or through the base line -- NOT on the number of stro es used. On that point, there is general agreement. And though orientation to the base line is important, it is not essential to our discussion of numerology, since we need only concern ourselves with the NUMBER of stro es used.) Thus, based on the wor of such scholars as P.C. Power, S. Ferguson, D. Diringer, I. Williams, L. Spence, and D. Conway, I have synthesized the following table of Celtic numerology: 1 2 3 4 5 --------------------------------A D T C I B G U E N H L V F P M O W J Q X K R S Y Z

But letus now turn called the 'Ogham'. This short stro es (from 1 to (which in practice tended A, O, U, E, and I would be

our attention to a Celtic alphabetic system alphabet is written by ma ing a number of 5) below, above, or through a 'base line' to be the edge of a standing stone). Thus, written, respectively:

456 Using this table, the student of Celtic numerology would then proceed to analyze any word in the generally accepted manner. One should not be concerned that the numbers 6, 7, 8, and 9 do not appear in this system, as the Ogham alphabet had NO letters with these values (as opposed to the Hebrew alphabet which DID have letters with the missing 9 value, as mentioned earlier). Another consideration is that the Ogham alphabet is just that -- an alphabet. It never represented any particular language, and historically it has been employed by many different languages. Again by contrast, the Hebrew alphabet was structured for a particular language -- Hebrew -- and many problems arise when we attempt to adapt it to a language for which it is not suited. Althoughthe Ogham alphabet onlyhas letter valuesfrom 1 through 5, all of the numbers from 1 through 9 (plus any master numbers of 11, 22, etc.) will be used in the final analysis (just as in the Hebrew system). To understand how this wor s, let us try an example. We will use the name of the Welsh goddess Rhiannon: R + H + I + A + N + N + O + N 5 + 1 + 5 + 1 + 5 + 5 + 2 + 5 = 29 2 + 9 = 11 Most numerologists will agree that 11 is a 'master number' or 'power number' and therefore it is not further reduced by adding the two digits (although, if one does this, 1 + 1 = 2, and 2 is considered the first even and feminine number in the numerical sequence, certainly appropriate for a Welsh Mother Goddess). Viewed as an 11, the analysis is usually that of someone who is on a 'higher plane of existence' (certainly appropriate for a goddess), someone who brings 'mystical revelation'. Often this is someone who feels slightly distant from the people surrounding him or her, and who has trouble feeling any real empathy for them (which seems to fit a faery queen who has come to live in the land of mortals). Also, this is sometimes the number of the martyr, or of someone unjustly accused (which is certainly true of Rhiannon's story as told in the 'Mabinogi', in which she is falsely accused of destroying her own son). By way of contrast,the 'modern' system would haveRhiannon be a 3, a somewhat inappropriate masculine number (not that all feminine names should always yield a feminine number -- but one would at least expect it to do so in the case of an archetypal mother goddess). The Hebrew system would yield an even more inappropriate 4, that being the number of the material world and all things physical (and since Rhiannon hails from faery, she is definitely not of this material plane.)

457 By now, some of my more thoughtful readers may thin they see some inconsistency in my approach. Why have I gone to so much trouble to point up the flaws in traditional systems of numerology (even going so far as to suggest an entirely new system), only to fall bac on interpretations of the numbers that are strictly traditional? The reason is this: all of my objections thus far have been limited to METHODOLOGY. When it comes to interpreting the meaning of the numbers, I have no quarrel with the traditional approach, since here we enter the field of universal symbolism. All systems of numerology, be they Hebrew, modern, Oriental, or whatever, tend to attach the same interpretive meaning to the numbers. When Three Dog Night sings, 'One is the loneliest number that you'll ever now...', it is a statement which is immediately understood and agreed upon by people from widely diverse cultures. And the same holds true for all other numbers, for we are here dealing with archetypal symbols. It is worth repeating that, although I believe this system to have a firm theoretical basis, it is still in an embryonic state -- highly tentative, highly speculative. To the best of my nowledge, it is also an original contribution to the field of numerology. While some writers (notably Robert Graves in 'The White Goddess') have dealt with the numerical values of Ogham letters, I believe this article is the first instance of employing it specifically as a system of numerology. I have spent many long hours wor ing with Celtic numerology -- putting abstract theory to use in practical application -- but much wor remains to be done. For this reason, I would be happy to hear from readers who are interested in the subject and who would li e to share their own experiences and thoughts.

458 NLP: APPLIED MAGIC by Brandy Williams One: Matching Representations In studying magic I've been exposed to a lot of related fields--history, mythology, music--which enrich my understanding of my vocation. One of the most helpful series of boo s I've encountered is a set of five volumes starting with The Structure of Magic I. and II. which focus on... psychology. John Grinder and Richard Bandler developed the field they called Neuro Linguistic Programming, or NLP. One reason I suggest everyone I now become familiar with it is that they've taught this stuff to salespeople, managers, Pentagon employees... I see their techniques on television commercials and read about them in seminar descriptions. NLP is a people manipulator par excellence, and I thin it's important others are made aware of this. Another reason is that it's so incredibly useful. Consider this: "The meaning of a communication is the response you get." In their terms, an elegant phrase. It's changed my entire relationship with others. If I don't ma e myself clear, I don't blame the listener. I restate my case, maybe trying a different body language, a different representational system, a little pacing... Representational system? Well, what senses do we use to explore the world? Sight--hearing--touch, and taste and smell to a much lesser extent. So how do we thin ? In images, sounds and feelings--or, in NLP terms, in visual, auditory and inesthetic representational systems. What's interesting is that we all ma e images and sounds and feelings to store experience, but we're usually only conscious of using ONE system. The words we choose to describe our experi ences reflect that: "I'm not very focused and I can't see what you're saying." Or, "I've got a handle on the feeling that's been bugging me." Or, "I hear that, it sounds li e it will wor ." Spend one hour listening to people and you can verify this. Now, if I say, "I just can't feel good about that," and the person I'm tal ing to says "I don't see what's wrong with it," my communication hasn't received the response I want. If I switch to my partner's most favored representational system and say, "Let me ma e that clear to you. It loo s li e a really bad situation," that's one way to match, or pace my partner. See what I mean? Or maybe that gives you a feel for the power of this particular "psychology". What does any of this have to do with paganism or magic? For starters, I wonder how many circle conflicts could be solved by something as simple as accommodating each other's most favored

rep. system. In a wor ing circle, is someone having trouble visualizing a goal? Is someone else very good at constructing mental temples,

459 but totally unable to feel when to release the energy? Put them together, get them to trade notes and teach each other; both s ills are part of the same experience. When you direct rituals, do you always include something to see or imagine, hear or sing, feel--in the body or tactually? Do your rituals wor for some people and not others? You might chec to be sure you're satisfying everyone's most favored rep. system. The function

BIBLIOGRAPHY Wor s by John Grindler and Richard Bandler: The Structure of Magic I. The Structure of Magic II. Frogs into Princes Reframing Trance-formations

of

magic is the

response

you

get.

460 NLP: APPLIED MAGIC by Brandy Williams TWO- Inside/Outside Remember representational systems? thin in images, sounds, and feelings? The idea that humans

While we're calling up images (a process called accessing), we're not able to loo at what's going on in front of us. While we're listening to music, we're not able to remember our favorite song. While we're feeling our shoulders for tension, we're not aware of the touch of cloth against our s in. Seeing with the mind's eye and the physical eye are mutually exclusive processes. In Neuro Linguistic Programming, accessing -- thin ing -- is called downtime, and observing with the senses is labelled uptime. I run uptime as a meditation. Try this: for three minutes, loo at the colors in front of you, the textures of surfaces, shapes... listen to the volume and pitch of all sounds in your vicinity... feel the surface you're sitting on, your hand touching something in front of you... The next time you generate an internal image, tal to yourself, feel your stomach tightening -- notice the difference. It's the difference between accessing and observing, downtime and uptime, external and internal reality. One thing that I notice about uptime is that it lin s to concept 'sacred'. When I ta e a wal by the river, I watch water rippling over roc s, listen to the white noise of current, feel the moist air touching my s in. I bring myself of my own internal creations and allow myself to live in world.

Another thing I notice about uptime is that some people don't do it very much. Most of us drop into internal reality when our environment is unpleasant, and that's a very useful thing to be able to do. But then a lot of people forget to come bac out-- come to their senses, literally -- and experience the world again. Such people are very difficult to tal to. When I have a conversation, I li e my partner to be listening to what I say, and watching my body language. More often, my partner is access sing some internal meaning for, or response to, what I'm saying. That internal meaning may or may not have anything to do with what I'm communicating. It isn't possible to observe someone (with all senses) when we're accessing. It isn't possible to achieve rapport with a person we're not observing. One of the bases of magical group wor ings is rapport between the participants.

the the the out the

461 Try this: the next time you have a conversation about magic, observe your partner. Watch for: body position and gestures. Often people I tal to demonstrate what they feel when they do magic. [A woman describing her circle method moved her hand from her forehead down toward her feet, from shoulder to shoulder, and from her heart straight in front of her -- gesturing the three energy poles a circle creates.] Listen for: sensory descriptions --"I saw, I heard, I felt." Learning to go into uptime at will, and differentiate our representations of reality from our observations, is perhaps the most useful magical s ill we can possess. It provides the basis for a reality chec ; it helps us communicate our experiences more effectively to others, and to help them duplicate what we do; and it is one of the most profound alterations of consciousness.

~~~~~~~~~~ BIBLIOGRAPHY Wor s by Richard Bandler & John Grinder: The Structure of Magic I. The Structure of Magic II. Frogs to Princes Reframing Trance-formations

- Brandy Williams

462 Bare Bones Third Degree Elevation (spoof) (Emphasis on action with minimal vocal requirements.) by Orion 1. Ritual Bath - Both play in water for an inappropriately long time. 2. Casting of Circle - Cast in the usual manner with items at hand. 3. Reason and Challenge - "You're here for Thirds. Are you ready for the test? 4. Response - "Ready, willing and able!" 5. The Mystery - Perform Great Rite multiple times until sated or worn out. 6. Ca es and Wine - Required in order to continue. 7. Reprise - Repeat step 5 if desired. 8. Closing of Circle - Must be done before falling asleep.

463 BELTANE This a Pagan Ritual file, of interest to Neo-Pagans,specifically Wiccan based religions.

Equipment- see standard list Set up a candle in each of the four cardinal directions. Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a roc or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the music and begin the ritual. The Beltane ritual should start before sunrise or in the evening of April 30th. This is to welcome the sun in and to ma e effective use of the bonfire. The party or the ritual should finish some time after sunrise. THE RITUAL Facing North, the High Priest and Priestess neel in front of the altar with him to her right. She puts the bowl of water on the altar, places the point of her athame in it and says: "I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia" She then puts down her athame and holds up the bowl of water in both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says: "Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee,that thou mayest aid me, in the names of Cernunnos and Aradia." He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving a gap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or cloc wise direction. She says: "I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wic edness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain t h e power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia."

464 The High Priestess lays down the sword and admits the High Priest with a iss while spinning him deosil and whispers:

He then admits a women the same way. Alternate-male-female-male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprin ling the perimeter as she/he goes. They then sprin le each member in turn. If the witch is male, he sprin les the High Priestess last who then sprin les him. If female she sprin les the High Priest last, who then sprin les her. The bowl is replaced on the altar. The second witch ta es the incense burner around the perimeter and the third ta es one of the altar candles. While going around the perimeter, each person says: "Blac spirits and white, Red spirits and grey, Har en to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for brea of day, South is white for the noontide hour, In the West is twilight grey, And North is blac , for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast." All the Coven pic up their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says: "Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle." As she spea s she draws the Invo ing Pentagram of Earth in the air with her athame: 1,6 4 2 7 5 The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do summon, stir and call you up, to witness our rites and to guard the Circle." 3

"Blessed Be"

465 She does the same pentagram and then faces West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you u p , to witness our rites and to guard the Circle." She faces North with rest of the Coven and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God and gentle Goddess; we do summon, stir and call you up, to witness our rites and to guard the Circle." The Circle is completed and sealed. If anyone needs to leave, a gate must be made. Using the sword, draw out part of the Circle with a widdershins or counter-cloc wise stro e. Immediately reseal it and then repeat the opening and closing when the person returns. In this part of the ritual the Goddess becomes incarnate in the High Priestess. The High Priestess stands in front of the altar with her bac to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says:

"Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unloc the gates of dream; Rise bright and clear. On Earth and s y and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We as your boon. May fortune's favor fall Upon true witches all, O Lady Moon! The High Priest neels before the High Priestess and gives her the Five Fold Kiss; that is, he isses her on both feet, both nees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

Blessed Blessed Blessed Blessed Blessed

be be be be be

thy thy thy thy thy

feet, that have brought thee in these ways. nees, that shall neel at the sacred altar. womb, without which we would not be. breasts, formed in beauty. lips, that shall utter the Sacred Names."

466 For the iss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the iss on the lips. The High Priest neels again and invo es: "I invo ethee bringer of all fruitfulness; leaf and flower and fruit, descend upon the body of this andcall uponthee, MightyMother ofus all, by seed and root, by bud and stem, by by life and love do I invo e thee to thy servant and priestess."

During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still neeling, he spreads his arms out and down, with the palms forward and says: "Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he isses her right foot) my prayer up borne Upon the rising incense smo e; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn." The High Priest stands up and steps bac wards. The High Priestess draws the Invo ing Pentagram of Earth in the air with the wand and says: "Of the Mother dar some and divine Mine the scrounge, and mine the iss; The five point star of love and bliss Here I charge you in this sign." The High Priest says: "Listen to the words of the Great Mother; she who of old was also calledamong manArtemis,Astarte, Athene,Dione,Melusine, Aphrodite, Cerridwen, Dana, Arianhod, Isis and by many other names." The High Priestess, who should be in a trance, says as the Goddess: "Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet un nown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be na ed in your rites; dance, sing, feast, ma e music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto

the heart of man. Upon Earth, I give the nowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the

467 earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And thouwho see est to see for me, now thysee ing and yearning shall avail thee not unless thou nowest the mystery; and if that which thou see est thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire." This declamation can be said by the High Priestess, the High Priest or the Coven as a whole. "Hear now the words of the witches, The secrets we hid in the night, When dar was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wide ranging Air, By hidden quintessence we now them, And will eep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat ma e merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. This world has no right to now it, And the world beyond will tell naught. The oldest of gods are invo ed there, The Great Wor of Magic is wrought. For two are the mystical pillars,

That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dar and the light in succession,

468 The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dar . The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind. So drin the good wine to the Old Gods, And dance and ma e love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will!

The High Priest faces the Coven, raises his arms wide and says: "Bagabi lacha bachabe Lamac cahi achababe Karellyos Lamac lamac bachalyas Cabahag sabalyos Baryolos Lagaz atha cabyolas Samahac atha famolas Hurrahya!" The High Priestess and the Coven repeat: "Hurrahya!"

469 The High Priest and High Priestess face the altar. The High Priest continues: "Great God Cernunnos, return to Earth again! Come to my call and show thy self to men. Shepherd of Goats, upon the wild hill's way, Lead thy lost floc s from dar ness unto day. Forgotten are the ways of sleep and night Men see for them, whose eyes have lost the light. Open the door of dreams, whereby man come to thee. Shepherd of Goats, O answer unto me!"

The High Priest and the rest of the Coven then say: "A hera goittia hera beitti!" And lower their hands on the second phrase. This is a ring dance as usual. This can be replaced or others added as desired. Everyone should ta e part. Use what music you feel comfortable with. Walpurgis Night, the time is right, The ancient powers awa e. So dance and sing, around the ring, And Beltane magic ma e. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. New life we see, in flower and in tree, And summer comes again. Be free and fair, li e earth and air, The sunshine and the rain. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. As magic fire be our desire To tread the pagan way, And our true will find and fulfill, As dawns a brighter day.

Walpurgis Night, Walpurgis Night, Upon the eve of May,

470 We'll merry meet, and summer greet, Forever and a day. The pagan powers this night be ours, Let all the world be free, And sorrow cast into the past, And future blessed be! Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. The Coven spread themselves out around the Circle. They start a soft rhythmic clapping. The High Priestess says: "Now it is time for the Oa King to impregnate Our Lady. No longer will she be the Virgin Huntress and Maiden. She is now to be Hecate, the Queen of Elphame. But first she must catch him." This song is from Robert Graves "White Goddess". It is an old Scottish Craft song. In it, the High Priest turns into a variety of animals and the High Priestess chases him. Starting with the High Priest and Priestess, then followed by the other couples in the Coven, the men are chased by the women. The ladies use a scarf to signify the capture at the end of the song. The dancers should try to imitate the animals they are playing. The dance and the tune should be slow. After all the couples have done so, the High Priestess and Priest repeat it. High Priest: "O, I shall go into a hare With sorrow and sighing and mic le care, And I shall go in the Devil's name Aye, till I be fetched hame." High Priestess: "Hare, ta e heed of a bitch greyhound Will harry thee all these fells around, For here come I in Our Lady's name All but to fetch thee hame." Coven: "Cunning and art he did not lac But aye her whistle would fetch him bac ."

471 High Priest: "Yet I shall go into a trout With sorrow and sighing and mic le doubt, And show thee many a merry game Ere that I be fetched hame." High Priestess: "Trout ta e heed of an otter lan Will harry thee close from ban to ban , For here come I in Our Lady's name All but for to fetch thee hame." Coven: "Cunning and art he did not lac But aye her whistle would fetch him bac ." High Priest:

High Priestess: "Bee, ta e heed of a swallow hen Will harry thee close, both butt and ben, For here come I in Our Lady's name All but to fetch thee hame." Coven: "Cunning and art he did not lac But aye her whistle would fetch him bac ." High Priest: "Yet I shall go into a mouse And haste me unto the miller's house, There in his corn to have good game Ere that I be fetched hame." High Priestess:

Coven: "Cunning and art he did not lac But aye her whistle would fetch him bac ."

"Mouse ta e heed That never was bal For I'll crac thy Thus shall thee be

of a white tib-cat ed of a mouse or a rat, bones in Our Lady's name: fetched hame."

"Yet I With mic And flit Ere that

shall go into a bee le horror and dread of thee, to hive in the Devil's name I be fetched hame."

472 The High Priestess finally catches the High Priest at the last refrain. She drapes a scarf over his nec to signify her catching him. The Maiden and the Coven say: "TheQueen of Elphame has caught herSon who is also her Consort. They must mate so that the Earth may bear it's fruits and that man and animal may live. " The High Priest and High Priestess, and the rest of the couples in the Coven, iss with vigour. The men should wilt and fade bac to the edge of the Circle. The women gather around the unlit bonfire or the cauldron with the candle in it. The High Priestess says: "The Oa King is dead. He has died of his love for the Lady that the Earth may live. So has it been for year after year, since time began. But the Oa King, the God of the Waxing year, must live so the crops in the Earth can come forth. " The Coven shouts: "Kindlethe Beltanefire.Maythe Oa Kingliveagain. Maythe Earth bring forth her fruits, may the animals bear their young and the land be fruitful again." The High Priestess lights the bonfire using a taper lit from the altar candle. She then says:

The men gather around the fire, next to their partners, and the say in unison: "I am the stag of seven tines; I am a wide flood on the plain; I am a wind on the deep waters; I am a shining tear of the sun; I am a haw on a cliff; I am fair among flowers; I am a god who sets the head afire with smo e." The High Priestess and High Priest lead a ring dance around the bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puc of Poo 's Hill". The dance should be joyful. "Oh, do not tell the Priest of our Art, Or he would call it sin; But we shall be out in the woods all night, Aconjuring summer in! And we bring you news by word of mouth For women, cattle and corn Now is the sun come up from the South With Oa , and Ash and Thorn!"

"Come bac

to us, Oa King, that the land may be fruitful."

Continue the dance with this song and/or any others that sound appropriate.

473 This chant goes to the tune of the old fol song, Poacher": Come join the dance, that doth entrance, And tread the circle round. Be of good cheer, that gather here, Upon this merry ground. Good luc to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year. While stars do shine, we pledge the wine Unto the Gods of old, Nor shall there fail the witch wassail, Nor shall their fire grow cold. Good luc to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year. Throughout, about and round about, By flame that burneth bright, We'll dance and sing, around the ring, At witching hour of night. Good luc to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year. "The Lincolnshire

Near the end of the dance, the High Priestess should call out the name of either a person or a couple. They should then jump over the fire while ma ing a wish. They should then rejoin the ring and another couple or person do it. When ready, stop the dance and sit down about the fire. After a brea , perform the Great Rite.

474 The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each other in the center of the circle, she with her bac to the altar, he with his bac to the South. The High Priest neels before the High Priestess and gives her the Five Fold Kiss; that is, he isses her on both feet, both nees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy nees, that shall neel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. For the iss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the iss on the lips. The High Priestess then lays herself down, face upwards, with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to nees. He then neels facing her, with his nees between her feet. The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her. The High Priest calls a male wine from the altar. He does hands, about a yard to the facing her. The High Priest witch by name, to bring the chalice of so and stands with the chalice in his East of the High Priestess's hips and delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invo e. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time isashamed, the mind bewildered, and the understanding dar , Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invo e thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus

475 That men spea not of thee as One, but as None; And let them not spea of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men."

The High Priest removes the veil from the High Priestess's body, and hands it to the woman witch, from whom he ta es his athame. The High Priestess rises and neels facing the High Priest, and ta es the chalice from the man witch. (Note that both of these handings over are done without the customary ritual iss. The High Priest continues the invocation: "Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With isses of my lips anoint." The High Priest isses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." The High Priestess holds up the chalice, and the High Priest lowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues: "All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We than you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be. Then, draw the Invo ing Pentacle of Earth in the air above the plate with the athame. "Here where Lance and Grail unite, And feet, and nees, and breast, and lip." The High Priest hands his athame to the woman witch and then places both his hands round those of the High Priestess as she holds the chalice. He isses her, and she sips the wine; she isses him, and he sips the wine. Both of them eep their hands round the chalice while they do this.

476 The High Priest then ta es the chalice from the High Priestess, and they both rise to their feet. The High Priest hands the chalice to a woman witch with a iss, and she sips. She gives it to a man with a iss. The chalice is passed around the Coven, man to woman, with a iss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drin from it without repeating the ritual once the chalice has gone around once. The woman lays down her athame and passes the ca es to the man with a iss,he passes them bac with a iss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some ca e for an offering to the Earth and the Little Fol . After the meeting,leave the offering outside of the house if wor ing indoors, or behind in the woods or field, when you leave if you are wor ing outdoors. The High Priestess faces East,with her athame in her hand. The High Priest stands to her right with the rest of the Coven behind them. If any tools have been consecrated, they should be held by the person furthest to the bac . The Maiden stands near to the front to blow out each candle in turn. The Priestess says "Ye Lords of the Watchtowers of the East, ye Lords of Air; we do than you for attending our rites; and ere ye depart t o y o u r pleasant and lovely realms, we bid you hail and farewell....Hail and farewell." As she spea s, she draws the Banishing Pentagram of Earth in the air in front of her thus, each time:

2 7 4 6 1 3 5

The rest of the Coven copy the Pentagram and chorus in on the second hail and farewell. The Maiden blows out the candle and the Coven faces the south and the High Priestess says: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; we do than you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell." She turns to the West and says: "Ye Lordsof theWatchtowers ofthe West,yeLords ofWater; ye Lords of Death and Initiation; we do than you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid

you hail and farewell ....Hail and farewell."

477 She turns to the North and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God, Thou gentle Goddess; we do than you for attending our rites; and ere ye depart for your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

This ends the Circle. The party following this should be a loving one. If there is a May Pole available, circle the May Pole. Beltane is also a time for forfeits. The High Priestess pic s out the people and their forfeit, except the High Priest pic s out the last one to play on the High Priestess. Beltane is also a time for "green wood marriages" and other unbridled sexuality and such. (Distributed in the public domain via Seastrider)

478 WITCHCRAFT: Some Answers for the Curious prepared and released by Ka'l El of the Grove of the Unicorn 07/07/88 What is a Witch? Contrary to many widely-held myths, witches are quite normal, engaged in the sorts of activities that are common to people in any culture or civilization. We wor in a variety of professions, we live in all climates, we drive cars, raise families, tell jo es, and in most ways come across as perfectly normal people. This, however, doesn't answer the question, so let's approach it from a different angle: Technically, witches are initiated members of a Celtic-style nature religion. In this sense (which is, strictly spea ing, the proper one), a witch is a person who has demonstrated a firm understanding of the principles of the Craft, has been trained in the meaning and purpose of ritual and the performance of ritual, and in all ways see s to live a life that is in harmony with Nature and the cycles of the universe. What are Warloc s, then? The term 'warloc ' specifically means 'oath-brea er'; it is used to describe one whose word cannot be safely trusted. To call someone a warloc is a serious matter in Pagan circles, as we hold integrity and trustworthiness in very high regard. Warloc s are generally outcasts, and may be either male or female. Just so, the term 'witch' is correctly applied to both male and female. You've mentioned Paganism twice; I thought Pagans were godless heathens! 'Pagan' comes from the Latin pagani, which means 'country-dweller'. During the Middle Ages, when the Roman church began to consolidate its influence in northern Europe (and specifically in the British Isles), they concentrated their efforts around the noble courts, which were generally centers of population. As members of the court began to accept the new Way of Christianity, others began to see advantage in being on the new team, and followed those with money and power into the fold. The new religion was not so popular among the common people, who were more inclined to tend their floc s and crops than to curry favor with the nobility in town. The courtiers, educated by Latin-spea ing clergymen, referred to these un-Converted masses as pagans, or 'hic s', as might be said today. 'Heathen', that all-purpose accusation, is just the old English translation of 'pagan'; both terms simply mean that the fashionable people of the Dar Ages didn't thin much of the arrogant rubes who wanted to hang on to their own ways rather than disbelieve the

evidence of their lives and experiences. As far as 'godlessness' is concerned, only repetition has given these words that connotation.

479 That doesn't tell me much about Paganism. Paganism is a broad group of traditions that share a more-or-less common world-view, and in that way is similar to Christianity. This world-view is mar ed by several elements: - Creation as an on-going process (as distinct from an event); - Time as an ever-repeating cycle or spiral (no start or finish); - Universe as an organism becoming conscious (as distinct from a machine produced by a celestial engineer); - Love as the essential nature of the Universal organism; - Experience as the means by which the Universe becomes conscious; - Incarnation as the means by which experience is forged into wisdom; - 'God' as a description (as distinct from a name or title). Although there are differences between them, Wicca, Shintoism, Hinduism, Polynesian Kahuna, Taoism and American Indians are among those groups who substantially share this world-view. Many of these concepts are espoused as well by some 'New Age' groups. In essence, Pagans hold that spirituality and divinity are inherent in the Universe, that we live to experience, and through that experience we gain wisdom and increased awareness. Do witches Believe in Jesus? Some witches believe in a historical Jesus while others believe in the symbolic or mythic Jesus; others believe in neither, and for many, the question of Jesus is irrelevant. I have heard many of my brothers and sisters voice the opinion that Jesus was a genuine Divine Being who taught a path of love and service, and who in his role as the Sacred King gave his life that the lives of the people would be renewed. For these things we honor him, yet we do not believe in messiahs, and I now of no Witch who worships him as the 'only son of god'. Then how do Witches propose to Escape Hell and Attain Salvation? This dual question has no real meaning for us; we see life as a school, not a lottery. In this school, we learn from the mista es we ma e as we thread our ways through the world, and the lessons we learn are of love, tolerance, humility, understanding and joy. We believe that we learn these lessons, in common with all life every-where, through face-to-face interaction with the 'way things are'; and we believe that, though these lessons are often accompanied by feelings of sorrow or loss, they are worth the learning. On the subject of salvation, we believe that Hell (so-called) is the result of becoming attached to things and people (being 'of the world', as Christians might say), ta ing the lessons of life personally and perceiving them as troubles and blaming ourselves and others for the problems in our lives. On the same note, the closest we get to an idea of Heaven is through accepting the pains and frustrations of day-to-day life as lessons, and learning how we have caused ourselves and others pain through our errors, thereby freeing us to go on with our lives stronger, wiser, and more balanced.

We tell stories of a place we call Summerland, which we thin of as a place of welcome rest after the rigors of life on Earth. We expect to

Where do you thin

you go when you die, then?

480 be rejoined with friends and loved ones who went before us, to digest and understand the lessons we have learned during our time 'incarnate'. From there, we will return to life on Earth after a time, to learn and teach until we achieve perfect nowledge and understanding of this cycle of existence. Honestly, we don't much occupy ourselves with thoughts about afterlife, as we believe there is nothing to fear. I guess you don't believe the Bible is the 'word of god'... No we don't; the ways it teaches are not our ways, although we respect them as we respect all the many ways that people use to 'touch the heart of God'. What do you use, then, for a Bible? The world is our 'bible' (Latin for 'boo '), and all that is on it, in it, and around it. For us, the Earth is our mother, our teacher and our provider. From her, we learn to survive, to sing, to create, to rest and to believe. The Sun for us is a symbol of the father, from whom we learn to dare, to question, to heal, to dance and to dream. The seasons teach about birth, death and rebirth, and about the need to live in harmony and balance with the rest of creation. For us, the Divine is all about us, befriending us, teaching and guiding us. Are Witches Pantheistic or Polytheistic? Both. Yet the truth is not reached by so simple an answer. We are pantheist in the sense that, for us, the gods are everywhere. This is essentially what Judeo-Christianity refers to in spea ing of God as omnipresent. The gods are also within us (the Kingdom of God within, as Christians would say), because we contain the Divine Spar ('Holy Spirit') in common with all that exists. Because we perceive this ever-present spiritual manifestation around us, we are also polytheistic, meaning that the attributes or characteristics of perfection and divinity ta e on many forms; therefore, they can be understood in many different senses and deepen our comprehension of the Truth that is behind and beyond all Ways and all religions. To put it another way, we are Polytheist because (for us) the Absolute (which roughly equates to the Christian concept of 'God') manifests as male and female, and so we worship both God and Goddess. We are Pantheist because this primary dual manifestation is reflected throughout creation and so, everything that is tells us about some aspect of the Absolute (and is therefore holy). Tell me something about the Gods you worship.

481 Please bear with me on this, as the question requires some groundwor . In common with the monotheistic religions, we believe that there is a single Source of all things, beyond our observation and comprehension. In our conception, the Source is neither a thing nor a Being, but instead transcends such limited human concepts. It serves the same role, conceptually, as that of a 'Supreme Being'. We do not worship the Source (also referred to as 'the All' and as 'the Absolute'), as such, because in our view, one can only approach a relationship with the Source by becoming mindful of its characteristics and qualities as they manifest themselves in the world in which we live. These characteristics and qualities, over the years, have become personified as 'gods'. In such forms, they appear in the myths and teachings of many cultures, including the antique world of Greece, Rome, Egypt, etc. The names of these gods are not of particular importance, because the gods themselves are only important as symbols of various aspects of existence. Through them, we are able to see ourselves as part of the universe, as manifestations of the Source in our own rights. We believe it is the destiny of all things to return to the Source through true understanding. Having said all this, let me now show you how it all comes about for us. We believe that the Source is made manifest in the Creation that surrounds us; and we see this manifestation as being made up of dualities, which are lin ed in a meaningful way. The most obvious of these polar pairs are male/female, heat/cold, light/dar , s y/earth, and sun/moon; there are, literally, thousands of such pairs of complementary opposites, and each plays its own role, but for our purposes here, these are enough. This profusion of paired opposites suggests to us that duality is the essential character of creation, and to humans, the most significant of these pairings is that of male and female. From this primal pair emerges the concept of god and goddess. In this light, the pairs we listed just now are categorized by their apparent natures: God - male, light, heat, s y, sun; Goddess -female,dar , cold,earth, moon;and fromthese categories, it is derived that the overall character of god is active, and that of goddess is passive. At the ris of oversimplifying, I will leave this part of the discussion, with a word that these qualities of god and goddess are archetypal, rather than literal absolutes. We refer to god and goddess, generally, as the Lord and the Lady. The Lord is the Father of all, and his qualities of light, warmth, and energy are most often symbolized by the sun, and whose nature is most often represented by the s y. The Lady is the Mother of all, whose patience and receptivity is symbolized by the earth, and whose adaptability and steadfastness is represented by the moon. Our bodies are the sign of her love and creativity.

482 We see this endless chain of dualities reflected in our interactions with the world in which we live, and with our fellow creatures, who are also the children of the Lord and Lady. We see this chain in the eternal cycles which move the universe around its un nown center. There is more to male and female than mother and father: the Lord also represents our Brother, our Friend; and li ewise is the Lady Sister and Friend to us. Li e each of us, they have many names, many faces, many roles, yet they remain themselves. Our gods have grown, in a sense, as our understanding of ourselves and the creation around us has grown; and yet they are just as they have always been. "As it was in the beginning, it is now, and ever shall be" is true to us, as well. As we learn more about the divine creation around us, we learn to move in harmony with it and with the creatures that share it with us, just as sailors learn to wor in accord with the winds, the currents and the tides in order to reach their destination. As we learn about ourselves, we learn to rise above the fear and frustration that can accompany life, and learn to accept ourselves and others as we are, to experience joy and love in our lives. As we learn about the gods, we draw closer to them and learn under-standing, tolerance, humor, and than fulness. And, for us, doing any one of these is doing all of these. Do Witches worship the Devil? NO! In fact, for many centuries, Wicca (as we call the indigenous paganism of northern Europe) and Christianity co-existed peacefully: the Christians did not claim to be the sole access to God, and the Wicca offered sincere reverence to Jesus as a great Sacred King whose sacrifice touched everyone. However, as the Roman church grew in power and influence, it became jealous of the very large number of Wiccans who - though ac nowledging the divine role of Jesus and respectful of the Path wal ed by those devoted exclusively to his message - still steadfastly refused to render obedience, wealth and land to Rome (and its emissaries); for northern Europe was almost entirely inhabited by those who held to the 'Old Religion'. This jealousy was the beginning of the Roman church's deliberate attempts to discredit the old ways. These attempts included the creation of a 'devil' that was deliberately designed as a caricature of the Horned God worshipped (though not exclusively) by the Old Religion; the attribution of any and all natural calamities, and any source of distress, to the practices of the Wicca, which, it was claimed, invo ed this 'Power of Evil' the church had created; and by accusing women (who lac ed sufficient maleness to have been created in 'God's' image) of being inherently demonic temptations, drawing men away from the church and into the natural world of life and death.

483 In this light, it is hardly accidental that the whole-sale persecution of the Old Religion began during the time of the Blac Death. This plague did much of the church's wor for it: by illing off one fourth to one third of the population, the blac death eliminated an enormous number of adherents to the Old Religion. That done, and the Wiccan civilization still disorganized from the imperial Roman extermination of the Druids years before (the Druids were masters of history, ritual, poetry and law), it became a simple matter to convince the survivors that the natural world was their enemy, and women the wanton agents of the 'Enemy'. The stage had been set for the Inquisitions, whose victims were overwhelmingly women and persons of wealth and influence in the lives of the decimated pagan community. Since those times, the Roman church and it's successors (such as the 'PTL' and '700' clubs) have used this manufactured association with an artificial Arch-BadGuy as a means of justifying the CONTINUED persecution and murder of those who still follow the Wiccan Way. In "The Satanic Bible", it says that Witches ARE devil-worshippers but are ignorant of the fact. The Satanic Bible was written by a man who worships 'Satan', who is supposed to be the 'father of lies'. This suggests to me that his commitment to the truth may not be trustworthy. Essentially, by declaring his belief in the church's own image of their created Enemy, he has declared his acceptance of the medieval Christian character of the game they play; he has chosen the 'Party Line', and his place of the side of the imagined Adversary. We do not define the world in Christian terms, for we have essentially nothing to do with Christian beliefs and practices. (This is not to say that these is no common ground between Christianity and the Craft, for there is much that we share.) Not so the Satanists, whose every practice is either a perversion or a violation of some Christian form (e.g., the 'Blac Mass', which Witches would still consider a foolish and irreverent waste of time and energy, even if it were otherwise harmless), or the more-or-less self-conscious pursuit of evil, which cannot be seriously defended.

Though we are not believers in 'Satan', we do have a concept of evil, which I will attempt to delineate: most of the problems we experience in life can be thought of as arising from the four qualities of attachment, greed, fear, and ignorance. These "qualities" cause us all great pain in life as they warp our under-standing of events and cause us to respond in ways that hurt and confuse. This is 'sin' in it's original meaning of error and mista e, and often it is quite innocent of any desire or intent to hurt, mislead or abuse. Evil is the result of adding a fifth quality to the others, that of selfcenteredness. When self-centeredness enters the picture, then the seeds of evil truly exist. Self-centeredness allows the self-centered one to discount, or even ignore, the feelings, the rights, and even the humanity of anyone outside that narrow focus. It is just such 'object'-ifcation that allows truly horrendous crimes to be committed, that creates characters such as Jim Jones, Idi Amin, Josef Stalin, Torquemada, Cromwell, and Hitler. The same self-centeredness, moved from the individual self to the group self, allows war, slavery, torture, terrorism, profiteering, persecution and genocide. I

as you to remember that this is my formulation of a Pagan concept of evil, and may not be agreed to by others. Regarding the idea that Witches are ignorant of the focus of their spirituality, I can only say that this is both false and flatly insulting, much as it would be

484 to state that Christians do not worship Jesus, but a shoe salesman from New Jersey who they thin is Jesus. What about these Cannibalism? reports of

These things have nothing to do with us, and we have nothing to do with such practices. We find the reports of such things disgusting and horrifying, for we have and maintain a deep respect and reverence for all life; the suggestion that we are involved in such things causes us great pain, for to be so involved would run counter to everything we hold sacred. It would be, quite literally, "against our religion". Episodes of such anti-human, anti-life behavior are attributable to derangement and insanity, or to Satanists, who ma e no pretense of their worship of Christianity's manufactured 'prince of dar ness'. So much the worse for us: because of the original program of opposition against Wiccan (and by that extension, all) Paganism, all Satanists are assumed to be Witches by definition. It is interesting to note that, in the days when Christianity was new, the Romans accused them of many of the same vileness: blasphemy, illing and eating of children, traffic ing with demonic spirits, ritual sacrifice. It is also interesting that in the hey-day of the Roman church, Jews were subjected to these appalling charges, which fuelled anti-Semitism right up to the Nazi exterminations. Indeed, such accusations seem almost to be a 'traditional' means of discrediting and destroying political/economic enemies (witness the naming of the USSR as "an evil empire"). Perhaps the day will come when peoples of different ways can live together without accusing each other of abominations. Why do you call Wicca a Religion, rather than a Cult? Religions arise from principles and understanding and teach a way of life; cults are based upon charisma and fascination, and are motivated by profit and ascendancy. Religions thrive on independent conscious participation; cults thrive on manipulation and obedience. Wicca teaches a way of life based upon the perfection and perfectibility of the spirit, closeness to the gods, right action, the gaining of wisdom, and the Oneness of all life. In to en and celebration of this, we come together at our appointed times to worship and to share the love, joy and 'fellowship' that life holds for us, and to ta e note of the lessons that the events of the seasons, and of our lives, have to teach us.

Ritual murder,

Sacrifices, and

485 Our religion is the wellspring of our joy; it is the sharing of the nowledge that we are endlessly in the radiant presence of all that is holy, all that is sweet and uplifting. It warms us and fills us and ma es us whole, strengthens our minds and clears our spirits. It is the nowledge of the love of our Mother the Earth, who provides for us even in our thoughtless and destructive ecological folly, and who is more beautiful and more patient than praise can express. It is the nowledge of the guidance of our Father the Hunter, who quic ens us, who teaches us love and laughter, wisdom and prudence. It is the awareness that we share this world, this life with countless others; that each of us both deserves the respect of, and owes respect to, the other children of the Lord and the Lady. Why does this Religion seem so strange to us? It has been suggested that there are two inds of religion: Type One, which has been called 'primitive', believes in a cyclic, ever-renewing concept of time, and a belief in reincarnation frequently accompanies this view. This type encourages a sense of appreciation and oneness with Nature, and of personal responsibility both practical and spiritual. Typically, a Type One religion will have a dualistic and complementary images of Godhead, representing polar aspects of Creation as male and female. The Pagan religions are Type One. Type Two, which has been called 'revealed', believes in a literal beginning and ending of Creation- a linear concept of time, with life considered as a one-shot ordeal. Type two religions encourage a detachment from the world of Nature and a reliance on authority (beyond the initial choice of whether or not to follow orders); they will have a dualistic and antagonistic images of Godhead, representing polar aspects of Creation as good and evil. Monotheistic religions such as Christianity are Type Two religions. Type One and Type Two are so called because they are the first and second types, respectively and sequentially, to show themselves in human affairs. The typical American is raised Christian, has virtually no contact with members of Type One religions, and little meaningful inter-action with members of the other monotheisms (Judaism, Islam, Zoroastrianism). As a result, most opinions are formed based on the images that are provided by the culture, and today this means the images provided by movies and television. From the beginning, these images have been selected to amuse and shoc , rather than to enlighten or inform. Truly, after nearly 2,000 years of exceptionally bad press, Pagans of any sort from the 'superstitious' Hindu to the 'savage' native American to the 'wic ed' Witch, are notoriously easy targets for caricature. One can only say, 'Please don't believe everything you see and hear!' Why do Witches go off into the woods at night to worship? First, we prefer to worship out-of-doors; as we are a nature religion, we believe that no building can give us the sense of contact we feel when our bare feet rest upon the Mother Earth, or the sense of blessing we feel when a breeze caresses our s in. To worship is to enter the presence of God or the Gods or Universe; so for us, worshipping inside a building is more li e leaving the Divine

Presence. Given that, the best place to do this would be in a quiet spot, not frequented by picnic ers, traffic, or smog; a place remote enough to

486 minimize the distractions of the man-made world. These days, there are few areas that offer much along these lines, but there are still woods to be found, and when we can, we worship there. The fact that trees are important symbols for us only enhances the appeal of the woods. So, why at night? There are several reasons: after dar , people go indoors & get quiet - this enhances the peacefulness (as almost everyone nows) and the serenity of our outdoor communion, which is important to us; also, the moon for us is a symbol of the Goddess, and our rituals are synchronized with the lunar phases - this ma es nighttime appropriate to us, for night is when the moon is most prominent. There is one more reason we hold Circle (our worship) in the woods at night - in practice, the more isolated we are, the safer we are. In our Circle site in Lithonia, we were too close to go unheard, and too far to be understood; the sad result of that incident was that we were driven away by wild rumors and fears of the un nown. If Witches are all the good things you say, what are you afraid of? We are afraid of ignorance and of the violence that too often accompanies it. To draw an example from history, the church-inspired inquisitions caused the murder of 9,000,000 people. These people met their ends through torture, starvation, burning, drowning and hanging; their property was seized by the church, and their families were scattered. Many of them were forced to watch loved ones suffer agonies while they awaited their turns. The only accused who survived were those who 'confessed' to the most loathsome crimes and outrageous - even nonsensical - acts, and recanted their 'heresies'. All who protested their innocence died. Today in the 20th Century, members of the Craft have been fired from their jobs, have been beaten, harassed, and sometimes murdered. Some have lost their children in ugly legal battles, homes have been looted and burned, and perfectly wholesome people have been declared anti-social and a menace to the community. Yes, all these things do go on now, today, often perpetrated by "well-intentioned" Christians in a state of great fear and utter ignorance. This is the reason for this pamphlet: to bear a lamp in the dar ness so that this holocaust may finally come to an end, and innocent people may go about their lives unafraid. As an example of why we're afraid, the next question is pretty good: The Bible says, "Thou shalt not suffer a witch to live"; Why should we? The 'King James Version', on which virtually all English-language translations are based, was begun and completed during the Burning Times (our term for the anti-Pagan holocaust in Europe). Several terms were rendered as "witch" in the final version. These terms were, roughly, "evil-doer", "poisoner", "one who wor s harm in secret". We shall probably never now whether this substitution was a

matter of political calculation or that there was a healthy portion of of this passage is significant. At preparing to invade and conquer the

honest error. I thin it li ely each at wor . Further, the context the time, the Israelites were land of Canaan. In this light, it

487 is highly possible that the original warning was against Canaanite saboteurs and/or infiltrators, partisans wor ing against the Israeli occupation. It would ta e a deliberate decision to apply such a stricture against a different people of another time in another land. It may be interesting to note, in this context, that the warning (often quoted) against soothsayers, magicians, etc. was specifically aimed at foreign practitioners. Jewish soothsayers, etc. were not mentioned. Are there any guidelines a Witch might be expected to live by? There are many precepts that help us learn how to live in harmony. One of the most important of these is personal responsibility. We hold that each of us is responsible for choosing any and all words, deeds, opinions, thoughts, feelings and responses. Another is called the Law of Three-fold Return. This teaches us that we directly experience the results of our choices, deeds and behavior. It wor s much li e the 'golden rule'. From these two, arises one that almost might be called 'the Witch's Motto': An it harm none, do what ye will. This one carries much of the weight that the Ten Commandments carries for Christians. It means that we are free to act as we see fit, providing that no other person suffers injury, pain, anguish, loss, or corruption, as a result of our actions. Also, there are the 13 Wiccan Virtues, which also guide us in our growth and spiritual development. These virtues are Tolerance, Charity, Humility, Devotion, Patience, Kindliness, Forbearance, Sincerity, Courage, Precision, Efficiency, Discrimination, and Wisdom. These are ta en to a rather highly developed point in application, but not changed from the qualities one would assume. I would li e to point out that 'discrimination' refers to the s ill of recognizing the fine points that ma e one person/place/situation/ moment different and unique from any other. It has nothing to do with segregation, or with injustice. What does the number 13 mean to Witches? Simply, it represents the 13 lunar months in a year; we celebrate the passage of these months, or 'moons' in our rituals. What are Wiccan rituals li e? In substance, they are no different from any other religion's observances, though they do loo different.

488 We begin by preparing ourselves with prayer and meditation; we then 'cast the circle'. The Circle is our temple, and it is built and purified for each ritual; it usually has no overt form or structure, not even a chal boundary, but is always circular in shape. Every participant must declare themselves free of malice, and ready to celebrate in a spirit of harmony and good-will before they can be allowed to enter the Circle. Once all have gathered, we use a group prayer (chanted by all, usually) to further unite us and elevate our hearts, and to turn our minds toward the gods. The priest and priestess (our clergy) then call upon the Lord and the Lady, as ing them to be with us - to receive our love and blessings, and to share their love and blessings with us. We share lessons and moral exercises at this time, which serve to emphasize the spiritual focus and the significance of the occasion. Through chanting and exaltation, we internalize these lessons and this significance so that we may be in harmony with the unfoldment of the Divine Purpose. We then share bread and wine as a sign that, as children of the Gods, we share in the bounty of nature and receive our nourishment from them. Than sgiving is then offered to the Lord and Lady, and to the Creation in which we ta e part, and we receive their bene-diction. A ritual is frequently followed by food and fellowship. Most of our rituals are for worship, for spiritual focus and development, and to harmonize with the Divine Purpose ("the Path"). We also perform rites of passage and sanctification: namings (christening/baptism), handfastings (marriage), and memorials (funeral rites), among others. What about Magic? We do use magic for a variety of purposes (we spell 'magic ' with a ' ' to distinguish what we do from stage magic, with its connotations of illusion and tric ery): healing, behavior change (a witch only wor s on his or her own behavior), and general self-improvement. These are the primary aims of magic , as practiced by a witch who nows what she's doing! It is sometimes true that someone will say, "I am a witch", and then do things that no witch would do, just as some have claimed to follow Jesus, yet have done things in his name that would never have gained his approval. In this context, let me share something with you: no true witch will employ magic to harm another; or to manipulate or influence another without the nowledge and permission of the person to be affected.It is standard to get a person's permission even before attempting to heal that person. This means that love spells, hexes, curses, and "the evil eye", whatever that is, are specifically out of line and out of the question for a true witch. Other uses of magic include see ing guidance, protection, finding lost persons or articles, to harmonize with the gods and with the natural life and cycles of the planet Earth. Magic is a way of approaching situations that allows one to bring all one's abilities and internal resources into play. It is similar to Positive Thin ing, combined with self-awareness and a clear understanding of exactly what one hopes to achieve. All this is done

from within a focussed, prayerful attitude to ensure that the effort is in harmony with the Divine Purpose. Magic , done properly, does wor ; and harmlessness is a major part of doing it properly. It can be powerful, which is why no true witch

489 will attempt to teach magic to a person who is unstable or immature (remember, we consider ourselves responsible for our acts and choices!); nor will any true witch use magic to impress others, nor to enrich herself or himself at another's expense. How can I recognize a true Witch? Witches are human, li e anyone else; therefore, they are not perfect. A true witch, however, will be actively involved in becoming the best, most complete and well-balanced person that she or he can become. As a result, you should be able to see all 13 of the Wiccan Virtues active in the person, though you may not see them all at once, and perhaps not in their perfect expression. A true witch tends to be active, good-humored, perceptive of her own faults, and tolerant of faults in others. There may in fact be no clear way of recognizing a witch as a witch; but if you now a witch, or someone who claims to be a witch, my advice would be "By their fruits shall ye now them; for an evil tree cannot bring forth good fruit, neither can a good tree bear evil fruit." On the off chance that I wanted to now more, where could I loo ? Larger cities sometime have a group or two that are more or less "public". This may give you a starting point if you actually want to tal to someone. Try meeting with current and former members, if possible. For those with a more academic interest, there are several boo s one can read: Drawing Down the Moon by Margot Adler This boo is available at B.Dalton Boo sellers, Waldenboo s and others. A national journalist, Ms Adler has done a commendable job of sampling the diversity of Wiccan/Pagan activity in the U.S. today. Witches by T.C. Lethbridge An older boo , it provides some good historical data, along with some fascinating speculations. Witchcraft from the Inside by Raymond Buc land This was thefirst boo I read, and I still thin it gives a good picture of the roots and history of Wicca as a religion. The ABCs of Witchcraft by Doreen Valiente This boo comes highly recommended by my friend and priestess, Lady Galadriel, who suggests that I read it. For a general understanding of non-monotheistic religions: The Mas s of God, in 4 volumes by Joseph Campbell When Mr. Campbell died earlier this year, he left behind a treasure-house of researches and reflections on the nature and essence of religion on planet Earth. This massive wor is well worth the time ta en to read it, as there is brilliance on nearly every page. While he does not deal with the Craft as such, he provides superb insight into the world-view we share with other pagan and monotheistic religions.

490 AFTERWORD I have tried in this article to give respect to religious faiths other than my own. Some of the historical facts regarding the relationship between the Craft and Christianity are not pleasant to relate, and they may not be flattering to hear; yet these things are matters of record, and they are crucial to an understanding of a Wiccan position, so I have included them. I have also, at times, used a 'voice' that is basic and direct, at the expense of formal correctness, in an effort to give as clear and unambiguous a picture of the Wiccan 'side' as possible. I have done so without malice, and I intend only real communication; if you find some of this offensive, therefore, I as you to consider the 'gentleness' with which we have been treated over the centuries, and find it in your heart to forgive me. disclaimer I spea for no-one but myself; however many witches might agree with me, I assume no right to spea for any others; I am the sole author of this wor , relying on my training and experience and the reading and research of a lifetime in writing this wor ; I am under no influence, nor wor ing at the request of any other person; therefore I am responsible for the contents; I am indebted to the Grove of the Unicorn for my long and rich association with the Craft, and for the training and practical experience I have received; they share what virtue is here - any mista es are my own. If you feel moved to respond to this effort in some way, please contact me in writing at: PO Box 13384, Atlanta, GA 30324.

491 LANDMARKS OF THE CRAFT A landmar is a prominent feature used to mar the boundaries of real estate. Therefore, these landmar s of the Craft ar prominent features of the American Rite, or Druidic Craft of the Wise. Just as departing from the landmar s in real estate signifies that one has departed from that piece of land, so does departure from the landmar s of our Craft signify such a person or organization has departed from the correct defines of the Craft. Other branches of the Craft sometimes call this their "Law". THE LANDMARKS The landmar s were given to man by The Great God, Pan, In the dim, dar ages of the past For the rule and regulation of the wise, To advise and help them in their troubles And relations, one with the other, That all might wor and love together. They are the Bill And the code And are Or of Rights of each member, of operation of the Coven. to be honored by all else they become meaningless and And departure therefrom by any Shall be a departure from Which constitute the

of little use, person or Coven the rest of the Covens American Rite.

And they shall be disfellowshipped, they from the rest of us, And no further communication shall be established Concerning things of the Craft With either He or They until They shall return to the fold of the Craft In love and cooperation. For the Gods love the Wise, the Brethren of the Way, And so should we return that love. But this can only be done and made manifest by love expressed In deeds for the Brethren of the Craft, Not in pride, but in cooperation and sincerity. THE FELLOWS OF THE CRAFT Any person, be male or female, who is of good mind And free to decide for himself in good faith, Who shall learn of the Craft and its Tenets, And shall desire to follow the Way, Shall be permitted to do so, And none may say him "Nay". And the Gods will love him and loo after him, And they shall bless him on all things, And his needs shall always be satisfied, As he shall show forth love and affection For all the brethren and sisters of the Craft, And he shall obey the Admonishments Of the Craft as to secrecy and correct living.

492 THE FELLOWS OF THE CRAFT (continued) And when he shall desire to join the Craft, And to follow the Way to Perfection, He shall ma e his desires nown to any member Of the Priesthood. And they shall observe his readiness and sincerity, And shall then administer the rites of Secrecy, which is sacredness and brotherhood. But a Priest shall accept the Sister, And a Priestess the Brother, As an eternal reminder of The duality of the Universe. And a new name and secret mar Shall be given each new fellow. By this name, and under this mar , Shall they be nown among the members Of the Craft, in love and harmony, And their old name and identity shall not be nown Even among the members of their own Coven, And none shall inquire for his name or his house And he shall inquire these of none. But the Gods have decreed, that in joining the Rite, Free Will and independence shall not be in jeopardy. And he shall have the right to follow the Way. Wal ing alone if he will it that way, Or with a Coven of living brethren If he so shall choose; And he shall have the right To withdraw from any coven at any time Without the need to say why, If he shall so choose. And this either for the purpose of joining another Or to become solitary for his own reasons, And there will be none to censure; And he shall have the right to remain In a certain Coven, and none shall say him "Nay", Or to attempt to force him to leave and depart; Except that should he lose harmony with them Then they may so decide And he shall depart. But no man shall have the right To spea for the Craft, And leaving one Coven does not mean Leaving the Craft, or Leaving the Way And each is free, then, or at any time later, To remain solitary Or to see admission to another Coven.

493 THE FELLOWS OF THE CRAFT (continued) But let him and each other fellow of the Craft Keep a boo , and this shall be of the colors of the Craft, That it may be readily recognized, And here he shall eep all the Laws and Landmar s, And the tenets of the Craft, That he might not forget, And if he do forget, that his mind might be Renewed.

Let each of the brothers and sisters Copy what they will from the boo , Providing that they are of sufficient worthiness, To receive it, and are of sufficient ran , Or that the writings are of sufficient nature As pertain to their own ran . Never suffer this boo out of hand or possession, And never borrow the writings of another To eep, but merely to copy. And each shall guard and eep these writings, As his most sacred possession And destroy them when danger threatens. However, should one be of sufficient power, To remember his past as a wise man, This boo and other Craft artifacts, May be buried in a stone box Prepared for them from time to time, And this in view of immediate death, And the desire to save them for a future life. Otherwise, on notice of impending death, This boo should be destroyed by fire, As well as other things of the Craft, Which one may posses. But the wise man will have nothing around Which has only a Craft use or meaning, But only things which can be used in daily affairs. If there is no reason to own a sword, Then do not own one; The white wand is just as powerful, And less distinctive in the minds of the infidels. If a white wand is too distinctive, Then any old wand will do for the purpose Of the ceremonies.

And in this boo , all things shall be the mar Of his own hand, and in in , That it shall be long lived.

494 THE FELLOWS OF THE CRAFT (continued) Have no names written and signs drawn On anything permanently, When necessary these can be written In charcoal or chal And erased immediately without the telling of tales. Let the nife have the shape of, And be stored with the itchen nives; Let the cord be seen around the house, And be used for a vulgar purpose, In order to fool the infidels. Never boast, never threaten, never brag Of your powers; not even to the Craft, Above all, never harbor ill thoughts toward another For the power may ma e it happen for harm; And never wish ill to anyone. As it will Occur. If anyone spea s of the Craft, to down it, Remember: the Craft needs no defense, For it has the Father and All things will be as He wishes In the end.

THE COVEN And it shall be that any Fellow of the Craft, Finding himself in a place where he nows of no Coven, Or other Fellow of the Craft Shall have the right, nay, even the duty, To see out such a Coven, Or other Fellow of the Craft Without censure. Provided that he shall not reveal secrets to jeopardize His former Coven or the members of it, Or the Craft itself. And two or three Fellows shall have the right To meet and discuss subjects of Craft interest, And to help each other along On the Way to Perfection, Except that Craft ceremonies Must be done by the Priesthood. Any five fellows who shall desire To form a Coven may do so, And they shall apply for a charter To any High Priest or Priestess, And they shall then select and choose A man and a woman to lead them. And their elected leaders shall be ordained by their High Priest, And they shall choose two more,

A woman to be the deputy; to learn to be a priestess, And a Scribe for their Coven. THE COVEN (continued)

495 But these shall not be ordained to the Priesthood, Unless also qualified for another reason. And this Coven shall belong to the High Priest, And shall be answerable to him in all their doings, Because they did owe their Priesthood to him, And he shall act at all times in their interest As their Spiritual Father in the Craft So that he may lead them as they wal The way to perfection.

But the newly appointed Priesthood, Should it be lac ing in the nowledge and wisdom needed, For the positions to which they have been set apart Then it shall be his responsibility as their High Priest, To lead and instruct them, Or cause it to be done by another. But should the new Coven refuse to follow The teachings and instructions of their Spiritual Father, Then he may, at his discretion and Judgement, Recall their charter, and their right to wor as a Coven. For that which one can give he may also retrieve, And they shall not again meet, Unless they can find another High Priest, Who will assume responsibility over them. It is the bounden duty of the High Priest to preside, For all things must be presided over by the High Priesthood; And should any Coven desire to change, Their allegiance from one High Priest to another, For any reason, even the loss of harmony, Or if, in their considered opinion, their Spiritual Father Is no longer spiritual, or serving the Father Then they shall be reordained in the Priesthood By the New High Priest, and this shall then Have superceded the original ordinations, And there shall be for them A new Spiritual Father. And if any Priest or Priestess, or other member of the Priesthood, Find themselves in a place wherein there is no Coven for them to lead, Then it is their bounden duly to try to the extent of their Power To find Fellows of the Craft And organize them into a Coven. And should they find that there are no other Fellows of the Craft, In that place, but there are some of the same good bend of mind, It is then their duty to teach them by word and deed, Until there be sufficient to form a Coven, And this shall be done under the supervision, And with the nowledge of their High Priest, Through which they received their ordination And their Powers.

THE COVEN (continued) And they shall obligate, teach and initiate all the members of their Coven, And they shall be theirs and they shall be to them

496 As elder brothers and sisters, And shall care for them in all their affairs, And not just at meetings, For it is in this that the Craft differs From all man-made institutions. Should any member be absent, and love of the Priestess is such That she shall continue to contact them in any manner And by any method possible, To tender them her loving care At all times of sic ness or stress. And should any member move to a far city The Priestess will continue to care for them In love, by whatever method is available, Until such time as they shall, Of their own free will, Obligate themselves to another Priestess. And the Priestess shall at all times remember That she is the direct representative of the Goddess to her Coven, And the Priest is the direct representative of The un nown God, the Father, And both must act as such at all times. Yet the Priestess shall have whomever she shall choose As her Priest, be he of that ran , or qualified to be, Or else another Fellow, who shall be called her Magister. And she must remember at all times that the man provides the power, For the woman to direct, and so it is, That the Priest resigns all his power over to her, Yet it is not his power, nor hers to eep, It is the power of God to use in the performance Of the Wor . The Power of God is only lent to be used, Wisely and Justly. Both the members of the Priesthood shall remember their Spiritual Father, At all times with gratitude, love, veneration and cooperation, eeping constantly in contact, and acting with him in utmost harmony, For they must always remember that the power And wisdom which they use, Comes to them through him. In the days of old, ere the coming of Christendom, The Craft was free and open in its ceremonies, And entire states and nations worshipped the Gods Freely and without restraint;

497 THE COVEN (continued) But in these unhappy days, we must remain secret, And hold our rites and ceremonies in secret, And there are those who will tal , even without torture, Which loosens any tongue. Then let it be ordained, heeded and supported by all That no Coven shall now wherein The next Coven shall abide, or who its members be, Except only the Priestess, Magister and Deputy, And even they shall not remember Except for good and sufficient reason. But, and if only, it should be safe, may the covens meet In some safe place for festivals, and while there, None may say whence they came, nor give their true names, Or tell of where or when their meetings are, and No secret things shall be spo en of At these festivals for fear of Cowans and Eavesdroppers. Let each Priestess govern her own Coven in justice and love, Ever heeding the advice and instructions of her High Priest. She will ever heed the complaints of the brethren And strive to settle all differences between them with love. But there are those who, in pride, will ever strive To force their will upon others But these are not necessarily evil And will thin that they do rightly. Oft they have good ideas and such ideas Should be discussed in council with their brethren. But if they will not agree with their brethren, Or if they say "I will not wor under this Priestess", Then they shall have the right to withdraw from that Coven, And wor Solitary. Or if five or more of them shall withdraw, They shall have the right To form another Coven under another Priestess. Even as it shall be the right of any five or more persons of a Coven To withdraw, and form a new Coven, for any reason whatever, But they shall then utterly avoid the old Coven In all things, as it shall then have ceased to exist for them.

498 THE BOOK OF SHADOWS Let every Coven of whatever ran Keep a record in a boo of blac and silver, And it shall contain, first, the Landmar s and Tenets, Then a collection of Wisdom of the Craft, The Rites and Ceremonies of the Coven As well as the History of the Coven, And its charter empowering it to wor . And a record of every meeting shall be written therein, Together with a record of the doings of any member thereof With the other side, or the Father, or Any other thing which is for the teaching of all, Even unto the listing of herbs and medicines Spells and incantations and Rites Which contain power for the use of man. This boo shall be ept by the Scribe, And it shall be ept and approved by the Priesthood And also the High Priesthood, when it shall come, But no names or Craft secrets shall be written therein That he Craft should not be betrayed Should the boo be ta en by force, Or slyness, by the infidels. And when the coven shall disband, It shall be the duty of the High Priesthood To secure this boo and ma e suitable disposition That it might not endanger the Craft Or any brother within it As if the Coven were a person or Fellow And the boo were his boo , So let it be burned.

499 THE PRIESTHOOD The Mother, The seven Elder Children, and all the worlds, Draw their power from the Father. But the children of the Father are li e the sands of the sea, And He has ordained and set apart certain of his older children, To help and assist Him in caring for the younger children, And has given them the Power and the Wisdom to do so, And these children constitute the Priesthood. The Father will bestow this power upon whom he will, and none may say him "Nay" Yet also may the Priesthood choose wor ers and helpers And shall share their power with them, And this is called ordination. The Power of the Priesthood is that of the Father And it is love unfeigned and sincere, Compassion and gentleness and mee ness, Persuasion and long-suffering and indness, And there is no authority over the free will of men Inherent in the Priesthood, Nor to be assumed by the members of it. And the Power of the Priesthood is the Power of God, And the Power of God can never be wielded by an ungodly man, Nor an evil man; nor the love of God by an unloving man; And when the man becomes evil, the Power of God is withdrawn from him. Nor can a member of the Priesthood be inactive, For inactivity without cause is lac of love for the Father, And this man's priesthood shall depart from him At the end of a year and a day, For it is truth eternal, That the thing which is unused will be ta en away. So if any Fellow of the Craft shall desire the Priesthood, First let him learn to be a leader of men, For a Priest with no following is no Priest, And his Priesthood is in vain. So therefore let the Fellow who would be a Priest First learn the nowledge and wisdom he will need in the new appointment, Then let him learn to lead men, and When he shall either have been selected As leader for his Coven, Or when he shall have gathered up a Coven of his own, Then let him apply for ordination. And he shall apply to a High Priest, for it is written That only the higher can ordain the lesser, That there shall be an unbro en line Of power and authority extending Bac through the line of ordination, To the Father Himself.

500 And no man can ordain his peers, For the Lord's House is not a house of confusion, So let not the line be bro en For it is the cable tow by which Men are drawn from the lower Up to the greater;-An impossibility without it. And each must wor within their line of ordination In perfect love and perfect trust, With perfect harmony in all things, But should they find that they fall out of harmony With their line of ordination, Then let him see another, to be ordained of him To be their new spiritual Father. Let the Priesthood be a leadership of fact; not of fancy, For those who have no following to lead, Why are they in the Priesthood?