To Main Page A few points to note: 1) the phases of the sun used in the Archangelic images (East:Dawn; South:Noon; West:Sunset; North:Midnight) are not the same, nor are they as important to Wicca. Instead, the poles of day and night are established: Night for the East-West axis and Day for the North-South axis. 2) themale-femalepolesareestablishedwiththemasculine images (Herne and Cernunnos) attributed to the active Elements (Air and Fire) and the feminine images (Aradia and Habondia) to the passive Elements (Water and Earth). Note that one figure of each gender stands in light, and one in darkness. This male- female/positive-negative/active-passive polarity is central to virtually all systems of magick, eg. the yin/yang symbol in oriental systems. I may be betraying solar-phallic tendencies by these assignments, and you may want to use different attributions: The Maiden can be Air and the Mother switch to Water, with the Hunter moving into Earth, for example. Heck, the dual God Forms should perhaps be invoked in each quarter. eg. Venus/Adonis imagery in East or South, Hertha/Herne in West, etc. The Star Of David The last lineof the Invocationrefers toa 'six-rayed star'and the mental work calls for imagining a Star of David. This is not a specifically Jewish symbol in this context. The six-pointed star, or hexagram, is the Qabalistic symbol par excellence of initiation and spiritual illumination. The upward-pointing triangle represents the aspiration of the magician to the Gods, and the downward-pointing triangle represents the divine power, flowing down to the world. These meet at the moment of magick and the interlaced triangles forming the hexagram symbolize the power of this meeting. Should you prefer not to use the Star of David, you can replace the mental image with any symbol showing the meeting of your soul and the power of the Goddess. This can even be a private symbol, one that is meaningful only to you. Alternatively, you can just envision the sphere of white light from the Q-Cross, as a symbol of divine power. Replace the words about the 'six-rayed star' with some descriptive form: 'the seal of the Goddess,' or 'the sign of my Awakening,' or simply 'the light Divine.' 101 WICCAN PENTAGRAM RITUAL Rubric [Thisis a formof the riteincorporating the changesin symbolism discussed above] WICCAN CROSS Face East. Touch forehead. Say IO EVOE HERTHA ('Blessed be Hertha,' or other Name by which you worship the Goddess as Creatrix) Touch solar plexus or genitals. Say IO EVOE CERNUNNOS ('Blessed be Cernunnos,' or other name by which you worship the Horned God as the Earth) Touch right shoulder. Say EKO EKO AZARAK ('Hail, hail force of fire') Touch left shoulder. Say EKO EKO AMELAK ('Hail, hail to the glory') Extend arms in form of a cross. Say IO EVOE ('Blessed be.') Clasp hands upon breast and say 'So mote it be.' CIRCLE OFPROTECTION Tracepentagram in East. SayHERNE. Trace circle of protection until facing South. Trace pentagram in South. Say CERNUNNOS. Trace circle of protection until facing West. Trace pentagram in West. Say ARADIA. Trace circle of protection until facing North. Trace pentagram in North. Say HABONDIA. Finish tracing circle, closing it in the East. INVOCATIONOF THEGREAT GODS Return tocenter ofcircle and face East. Extend arms in form of a cross. Chant: Before me HERNE The Huntsman Behind me ARADIA The Maiden On my right hand CERNUNNOS, the Horned God On my left hand HABONDIA, the Great Mother About me flame the pentagrams And above me shines the light of the Goddess. Repeat the Wiccan Cross. Rather than performing this in the rather measured cadences of Qabalistic Ritual, a form of dancing and chanting more pleasing to the God-forms of Wicca might profitably be devised. 102 On the Lesser Banishing Ritual of the Pentagram by Tim Maroney The Lesser Banishing Ritual of the Pentagram is one of the chief rituals of Western Magick. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism. Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors. To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance. A. Intent of the Ritual The real action of a magick ritual takes place in the mind. Ritual is a form of moving meditation. The effect is also primarily psychological.* The LBR is a tool to facilitate meditation. [*Not all players would agree with this statement. Many would say that the effect of the LBR is a fortified and cleansed area on the astral plane, which they think is as real as Hoboken, if not more so. It doesn't really matter in practice.] The experience of a proper LBR is pleasurable and soothing, yet energizing and empowering. One is made at home in the mystical realm, protected from lurkers and phantasms by strongly imagined wards. This solace from mundane experience is a precondition for more serious works of meditation or ritual, but it can also form a healthy part of the life of the mind by itself. B. The Ritual I'll just reprint the description of the Lesser Banishing Ritual of the Pentagram from Liber O, a publication of the occult order A.'. A.'. 103 i. Touching the forehead say Ateh (Unto Thee), ii. Touching the breast say Malkuth (The Kingdom), iii. Touching the right shoulder, say ve-Geburah (and the Power), iv. Touching the left shoulder, say ve-Gedulah (and the Glory), v. Clasping the hands upon the breast, say le-Olahm, Amen (To the Ages, Amen). vi. Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e. vibrate) IHVH. vii. Turning to the South, the same, but say ADNI. viii. Turning to he West, the same, but say AHIH. ix. Turning to the North, the same, but say AGLA. [Pronounce: Ye-ho-wau*, Adonai, Eheieh, Agla.] x. Extending the arms in the form of a cross say, xi. Before me Raphael; xii. Behind me Gabriel; xiii. On my right hand Michael; xiv. On my left hand Auriel; xv. For about me flames the Pentagram, xvi. And in the Column stands the six-rayed Star. xvii-xxi. Repeat (i) to (v), the "Qabalistic Cross." [* Modern scholarship has a different take on the pronunciation of the Big Guy's name. I use "Yahweh" rather than the "Ye-ho-wau" of Liber O because that's what the Catholic priests of my youth taught me to say, and I've never been able to shake it off. Use whatever pronunciation you prefer, or a different name altogether.] C. Politics of the Ritual With practice, you will no doubt come up with your own style of performance, and your own different symbolism for ritual acts. Different people do rituals as differently as actors play parts, even though the lines and motions may be fundamentally the same. (The alternative is an authoritarian, dogmatic horror which is alien to the deep occult understanding of religion, but is still common in magical groups.) Slavish imitation will get you nowhere in Magick -- except, perhaps, to some high spiritual degree! The Christianity -- or at least angelic monotheism -- of the ritual symbolism may give a start to some. Many of us involved in occultism have strongly negative feelings about Christianity. These are perhaps justified, but there are a few saving graces here. 104 First, as with any ritual, you should feel free to make it yours, to mess around with it. If you don't start to at least play with the styles of a ritual after a while, you are probably not doing it very well. It is perfectly legitimate to substitute cognate symbols at any time. However, the saying in the martial arts is that one first learns another's style, and after mastering it, moves on to create one's own. For a beginner, it will be easiest simply to use an existing ritual form in order to explore the meaning of a banishing ritual. Given that experience, which transcends any mere set of symbols, one may devise a form more in keeping with the emergence of one's personal style. For instance, Neo-Pagans use a highly reified form of the same basic ritual in many of their traditions, but with non-Christian deities, spirits, and heros at the quarters. Aleister Crowley wrote a new version which made the performance more dancelike, and used the names of Thelemic deities and officers rather than monotheist gods and angels. My private version, called "Opening the Threshold", is entirely atheistic and philosophical. In any case, of those people who so abhor Christianity,how many have looked at some of the practices of historical pagans in Europe, Asia, Africa, and the Americas? No religion should ever be "accepted" by an occultist. When using any religion's symbolism, the adept should cut to its sacred poetical core, and discard the political dross. By this standard, Christianity looks about as good as any other religion. Without this standard, and by factoring in historical excesses and power plays, almost all known religions look just about as bad as Christianity. In other words, someone who will happily use Norse gods, Arthurian heroes, Taoist immortals, Voudoun loas, or what have you in rituals, but will never touch a Christian angel, is guilty of the same narrowness he or she probably imparts to the Christians. 105 The Vibration of God-Names -------------------------- In the LBR, the vibration of the god-names "charges" or "enlivens" the pentagrams in the air. This is difficult to describe, but easy to recognize. There is a feeling of presence in one of these charged warding images -- though not necessarily a feeling of true externality or separate intelligence. Weare told to "vibrate" the names. The description and illustration of the "vibration" given in Liber O have been known to mislead people into hilarious postures. What the picture most resembles is the skulking monster from the movie The Mummy. To the modern eye, it is remarkable how truly unclear a photograph can be. I didn't learn how to vibrate a god-name until I signed up with yet another occult order and was taught it in person. I wouldn't wish the ensuing experience on anyone, so here is a description which I hope will be adequate in print. 106 Vibration phase i -- The Sign of the Enterer (1-4) -------------------------------------------------- 1. Stand upright. Blow all the air out of your lungs. Hold your arms straight out at your sides. 2a. Close your eyes and inhale nasally, imagining that the breath is the name. The exact nature of this imagination differs from person to person. Thus, you imagine yourself inhaling the name into your lungs. 2b. As you inhale, sweep your forearms smoothly and deliberately up so that your fists rest on your temples. 3. Imagine the breath moving down through your torso slowly, and through your pelvis, your legs, and finally to the soles of your feet. (Don't do this so slowly that you are hurting for air when the name reaches your feet!) 4a. The instant the inhaled vibrational name hits the soles of your feet, imagine it rushing back up and out. 4b. Simultaneously, throw yourself forward, thrusting your left foot forward about twelve inches (or thirty centimeters) and catching yourself on it. Your hands shoot forward, together, like a diver. You bend forward at the waist so that your torso winds up parallel to the floor. 4c. The air in your lungs should be blown out through your nose at the same time, but imagine the name shooting out straight ahead. Steps 3-4 are known as the Sign of the Enterer, or of Horus. This symbolizes powerful active energy. The Enterer should be something of a "rush". The vibrational name is projected outwards into more tangible manifestation -- in this case, in the pentagrams of the LBR, which are charged by the force of the projected god-names. It is highly inadvisable to omit the portion of step(4b) which reads "catching yourself on it." But again, I have no desire to infringe on your freedom of choice. 107 Vibration phase ii -- The Sign of Silence (5) --------------------------------------------- 5. Finally, withdraw into a standing position, left arm hanging at your side, right forefinger on lips, left foot pointing ninety degrees out from the body. Step 5 is called the Sign of Silence, or of Harpocrates. This Egyptian god was mistakenly believed (at the turn of the century) to pertain to silence, because his finger or thumb was touching his lips. This gesture is now believed to be a symbol of childhood; this correction appears in the World card of Crowley's "Book of Thoth" Tarot deck. Harpocrates was the god of the Sun at dawn, and so symbolizes wonder, beauty, potential, growth. So, step 5 may be done in this academically corrected light instead. However, the "hush" gesture of the Golden Dawn Sign of Silence is adequate for the modern occultist, even if deprived of A Divine Identification. It is a common gesture, at least in the European culture, meaning silence. Silence perhaps balances the ultra-active Sign of the Enterer better than does the more scholarly positive/active "Sign of Harpocrates the Rising Sun", and silence is surely no alien concept to mystics. The Invocation -------------- The pentagrams are given form by the drawing, life by the vibration, identity by the four-part prayer of steps (x) to (xiv). Some people do very elaborate visualizations of angelic guardians on each of (xi) to (xiv). Because of my tragic personal deficiencies, I am content with strong feelings of presence, identity, and divinity in each of the four directions. A horizontal cross is built up step by step as you say, "Before me Raphael", etc, with you at the center; and the position of your arms forms a vertical cross, a renewal of the Qabalistic Cross from the start of the ritual. You may feel a quite peculiar rising and expansion when both of these crosses are formulated. One has become the center of the geometry of the space, and it is like a little world in itself, cut adrift from the mundane currents of everyday experience. 108 Steps (xv) and (xvi) are when the real banishing takes place, during "For about me flames the pentagram, and in the column stands the six-rayed star." A great pulse of force is emitted during these steps, imposing the personal will on the space and clearing it of all hostile influences. After this is done, the invoked "archangels" maintain the banishing effect, guarding in all four directions. Of course this talk of angels is all bullshit -- the importance lies in the psychological effect. Whether there "really is" an archangel standing there keeping out inimical spirits is not important. The "feeling of cleanliness" is what matters. Concluding Cross ---------------- The final Qabalistic Cross is an affirmation of the completeness and symmetry of the ritual, and also a new self-consecration. This is more efficacious than the previous Cross because it is done in a banished environment. One is now ready to do a formal invocation, an evocation, a meditation, or whatever the overall purpose may be. The LBR is a preliminary ceremony, although it has a beneficial effect in itself. It can profitably be done as a stand-alone ritual, but you should move on. The LBR should keep away the horrible ickies that turn so many novices away from Magick. Its mastery is a first step to adeptship. 109 Mystical Pentagram Brightstarr, Kathexis The Mystical Pentagram is a technique which will enhance psychic self- awareness. Practiced on a daily basis it will produce surprising individual results. One of the features of this technique is that it encourages personal development by allowing each entity to discover a personal mantra which corresponds to the five elements. To begin,you will needa table ofcorrespondences such as"777" by Aleister Crowley. Look up the names of the gods and goddesses which correspond to the air element. Pick a name which when chanted 'feels' right for you. For example, Nu is the Egyptian lord of the firmament and corresponds to air. If I were inclined towards egyptian deities, I would chant the name Nu for several minutes to see what effect transpired. If I felt relaxed, comfortable, and generally positive I would inwardly know that this name would be in tune with my inner self. Proceed to find correspondences for fire, water, and earth in the same manner and finally for spirit since it is the aggregate of the four common elements. Once you have found a personalmantra or a chant consistingof five names, vowel sounds, etc. You are ready to proceed with the practical application of the Mystical Pentagram. Assume your favorite meditation position, relax and begin to breathe in a rhythmic pattern; ie. inhale count one, two, three, four, exhale count one, two, three, four and so on. Continue to breathe in such a manner for about five minutes so that a definite rhythm is firmly established. Visualize thefive psychiccenters. Memorize theirpositions so that you become familiar with the positions. Nextvisualize a brilliant white light forming a circle above your head in the spirit center. Mentally draw a white light pentagram within the circle of light. This should be an invoking pentagram. If your mind shouldbegin to wander, gently bring it back and vocally vibrate the mantra you have chosen for the spirit center. Let your mind dwell on this center and intone your mantra several times for at least five minutes. 110 Next seea shaft of whitelight radiate down throughyour skull stopping at your throat near the adam's apple. See a circle of white light begin to form and pulsate. Mentally draw an invoking pentagram within the circle of light and vocally vibrate your chosen mantra for the air center. Continue to stimulate this center for at least five minutes. Now see ashaft of white light radiate downthrough your torso stopping at your fire center. This is located just above the navel. See a brilliant white light begin to pulsate at this center and draw an invoking pentagram within the circle of light. As your mind begins to wander gently guide it back to he image of the glowing white pentagram. Here vibrate your chosen fire mantra. Once this center is stimulated the sensation is unmistakable. A mild tingling or vibration of the solar-plexus area is physically experienced. Continue to dwell on this center for at least five minutes. See theshaft of whitelight pushdown tot thewater centerwhich is located in the groin area. Here, too, a brilliant circle of white light should be visualized. Again draw an invoking pentagram within the circle of light. Intone the mantra for the water center and repeat the sound several times for the next five minutes. Having arrived thusfar, see the shaft of white light radiate down through your legs stopping at the bottom of your feet which is the earth center. Form a brilliant, white, pulsating circle of light and draw an invoking pentagram within the circle. Intone your earth mantra and vocally vibrate the sound several times during the next five minutes. When all ofthe energy centers havebeen stimulated, directthe light energy from the spirit center to the earth center. As you exhale see the light travel from the top of your head down through your body to the bottom of your feet. As you inhale see the energy travel from your feet up through your body up to the top of your head, the spirit center. These circulations should be persisted for at least seven complete circuits. See the energy cleanse and vitalize every part of your being and expand your awareness to cosmic consciousness. As you continue to repeat this technique each day you will begin to see and feel a change in your psychic awareness and a marked improvement in your health. 111 Don't become discouraged if you don't achieve results immediately. This technique produces very positive effects but they are cumulative in nature. Be gentle with your inner self however you must also be persistent and keep the communication open. It is also a good idea to perform this exercise at the same time each day in order to allow your body cycles incorporate the energy flow in a natural order. Suggested reading: The Art of True Healing-Israel Regardie Energy Ecstasy-Bernard Gunther 112 BASIC SPELL CONSTRUCTION Because of the very nature of Magick, each working should be highly individualized and personal. Even if following a traditional spell, it should be tailored to your specific needs to be most effective for you. Understanding the basics of Spell Construction will enable you to formulate your own specific, effective spells for any purpose you desire. Preliminary planning is necessary. The very first step is to decide precisely what your desired end result is to be. Before you can start, you must decide where you are going. You must be very explicit. It is important, also, that you choose your time carefully. You should take into consideration all Astrological implications, energy currents and Moon phases. The Moon is the astronomical body closest to us and, therefore, has a profound influence upon us, it is very important to choose a time when the Moon is in an astrological sign which is appropriate for your working. For example: Aries/Action - Enthusiasm, Taurus/ Renewal - Sensuality, Gemini/Communication - Curiosity, Cancer/ Emotion - Nurturing, Leo/Vitality - Determined, Virgo/Organizing - Studious, Libra/Balance - Cooperation, Scorpio/Sexual - Philosophical, Capricorn/Authority - Ambitious, Aquarius/Innovation - Social, Pisces/Sensitivity - Idealistic. Bear in mind that magickal workings for gain, increase or bringing things to you, should be initiated when the Moon is Waxing (from Dark to Full); when the Moon is Waning (from Full to Dark), it is time for magickal workings of decrease or sending away. The highest energy occurs at the Full Moon and, therefore, this is the most powerful time for magickal workings. The New Moon is the next most powerful time for Magick. Whenever possible, follow Nature's natural Energy Currents. There is a natural time for starting things (a planting time), for maturing things (a growing time), for reaping things ( a harvest time) and, of course, a time for rest and planning. Flowing with these currents will make your magickal work much easier. 113 Remember to plan your project for a time of uninterrupted privacy. It is important that you have no distractions. Generally speaking, it is best to work as late at night as possible. A time when there is less frantic energy is most appropriate. You might consider Midnight or later. In choosing a place to do your magickal working pay particular attention to your needs, for you must be comfortable. Your place should be private, quiet and secure. If at all possible, set aside a special place for this purpose only. An unused room, a special corner of your bedroom, a quiet, secluded spot in your garden. A place that is yours. A place that you can come to whenever need arises and that is as free from intrusion of others as possible. Prior to the night of your magickal working, gather together the things that you will need. All of the things used are tools. They have no inherent magick. They are to help you create a mood. If correctly made and used, they will trigger primitive responses from deep within you. They should be chosen with care. Consider the purpose of your ritual and choose your tools accordingly. If your magick is to be sexual, your candles, oils, incenses and so forth, should bring forth a sexual response. If the desired result of your Magick is Tranquillity, then the tools should make you feel calm, peaceful and serene. Any candles you might use should not have commercially added fragrances as these may not be appropriate for your working. Prior to your ritual, prepare yourself and your equipment by any means necessary to clean and purify. Historically, people have fasted, followed meticulous and detailed bathing practices, practiced chastity and used many other methods. 114 Most often a Ritual Bath is the preferred method. A bath frequently utilizing candlelight, fragrant herbs, bath salts or sensuous oils. A sumptuous hot bath, special bathing preparations and appropriate lighting, combined, can create the soothing effect which will help in the very important step of relaxing and clearing the mind completely of all mundane thoughts and experiences of the day. Your ritual Bath should, also, begin to set the specific vibrations conducive to your purpose into motion. You must not only cleanse and purify but must, also, begin to create the type of energy necessary. Once your purification process has been accomplished, you are now ready to begin. Proceed to the special place you have previously chosen in which to perform your magick. If at all possible, you should make use of the primitive responses set into motion by a well chosen piece of music. Your music should start slowly and build to a rousing climax. As you use your oils, light your candle or incense (or utilize any other tool you have chosen), you should begin to further intensify the energy that you have set into motion around you. A high degree of intensity is vitally important. The Altered State of Consciousness that you must reach is not a meditative state. Anything that interferes with your ability to concentrate upon, reach and control the high energy state necessary to perform magick should be avoided. Such as, screaming children, a sink full of dirty dishes, use of alcohol or drugs, etc. Do not scatter your energy by attempting to do more than one magickal working at a time. Remember that Magick is the manipulation of energy, a thought is a form of energy and a visualization is an even stronger form of energy. Your visualization can be a method used to intensify further and direct your will. Your visualization can be the method by which you control the magickal energy you have produced. You must know what you want. You must see it. You must feel the high energy flow. You must direct it. One of the most important elements in the practice of any form of Magick is the Universal Law of Cause and Effect. This means that whatever you do (or don't do) you cause something to happen. The most important consideration is the Universal Law of Retribution. This means that no matter what you do, it comes back to you in like kind. 115 It is the nature of things that as you send something out it gains momentum, so that, by the time it comes back to you, it is three times stronger. If you do something nice for someone, someone will do something nicer for you. "As you weave and spin your spell, Three fold return the tale will tell." 116 117 A CEREMONY FOR THE TROOPS IN THE GULF FOR SAFETY AND VICTORY To be performed at the next Full Moon after Jan. 15th, or when war breaks out Introduction: This is not a ceremony for peace. Unfortunately, it seems that peace isn't a viable option, and our warriors and the warriors that are allied with us will go on the war path to engage the enemy. In days of old, the Chiricahua Teneh invoked the energies of White Painted Woman before going into battle. White Painted Woman was not only the Maiden aspect of the Goddess, but also the one who taught First Man and First Woman, Her children, the skills of battle. It is She who will be addressed the most in this ceremony. Preparations: Set up the shields (or candles: Black in the East, White in the South, Yellow in the West and Royal Blue in the North) at the four cardinal points, with the aid of a compass if possible. The Altar is set up a little to the West of the center, for the sake of the spirits of the warriors that have gone before. The altar cloth should be Desert Camo, to bring to mind the uniforms of the warriors now poised for battle. Two tan candles and a brown Maiden candle should be burning on the altar, but there should be no other adornments save for the usual tools. This is a solemn occasion. If robes are worn, they should be desert tan or Desert Camo. If you can get hold of them, the traditional Kaffiyeh scarves can be worn around the neck or as a belt for your athames. (for circles with both a High Priestess and a High Priest, the "F" in parentheses refers to what should be spoken by the HPS, the "M" in parentheses means that which should be spoken by the HP.) HERE BEGINS THE CEREMONY ~~~~ ~~~~~~ ~~~ ~~~~~~~~ PART ONE: ESTABLISHING THE SACRED GROUNDS OFFICIANT (F): To all present, I bid you Ho'n'dah (welcome). Welcome to the sacred ground, the place where the world is made one...the special place, the place where we can remember ourselves. PARTICIPANTS: Ho'n'dah! Welcome! OFFICIANT (M): We come in a time of crisis, in a time when our brothers and sisters have taken up arms against the enemy. The Pagans of old have seen the war times again and again, and have when needful fought valiantly and victoriously. It is time again to ask the Lady of War, the One Who taught us the arts of battle in the first place, for Her protection and for the blessings of quick and decisive victory! PARTICIPANTS: Enju! Let it be so! OFFICIANT (F): Let us make the circle and make the ceremony. Drummer starts a slow (60-70 bpm) beat. The Officiant(s) and the(ir) Acolyte walk to the intended perimeter of the circle, just in front of the eastern shield. The Officiant (F) is given the Smudge Stick by the Acolyte. She smudges the Eastern Quarter, saying: OFFICIANT (F): Harmful ones of the East, Gan'n of the Eastern Mountains, stay away from this sacred ground...leave and not return. The process is repeated at the Southern quarter. 118 OFFICIANT (F): Harmful ones of the South, Gan'n of the Fiery Southern Mountains, stay away from this sacred ground...leave and not return. The process is repeated at the Western quarter. OFFICIANT (F): Harmful ones of the West, Spirits of unquiet dead and those conjured by the sorcerers of the Enemy, Gan'n of the Western Mountains, stay away from this sacred ground...leave and not return. The process is completed at the Northern quarter. OFFICIANT (F): Harmful ones of the North, Thunder people of evil intent, Gan'n of the Northern Mountains, stay away from this sacred ground...leave and not return. The Officiant (F) then passes the smudge stick back to the Acolyte (or Male Officiant) who smudges hi/rself then smudges all participants. S/he then takes the smudge stick back to the altar, placing it in its bowl. The Acolyte takes the pouch of sacred meal off the altar, to bring it to the Officiant The Acolyte and Officiant(s) then walk to the Eastern Quarter. The Officiant(F) throws a pinch of corn meal in the direction of the East, then says: OFFICIANT(F): Spirit keepers of the East, direction of the Sun's rebirth, kindly ones of Air, come, see, and join in the ceremony! PARTICIPANTS: Blessed Be! The process is repeated at the South. OFFICIANT(F): Spirit keepers of the South, direction of the Sun's repose, kindly ones of Fire, come, see, and join in the ceremony! The process is repeated at the West. OFFICIANT(F): Spirit keepers of the West, direction of the Sun's setting, brave warriors who have fallen in battle, blessed, mighty, good and brave ancestors, kindly ones of Water, come, see and join in our ceremony! The process is completed at the North. OFFICIANT(F): Spirit keepers of the North, direction of the Sun's zenith, kindly ones of the Soil, come, see, and join in our ceremony! The Officiant(s) then walk back to the East. The Acolyte joins them. The Officiant(F) unsheathes her athame, points it to the sky, and says: OFFICIANT(F): Great Sky Father, Sun Father, Killer of Enemies, Lord of Battle, Lord of the Hunt, Rain Lord, Eternal Hero, Father, Grandfather, we welcome you to the Circle of Light, on this night when we ask your blessing on the Warriors of our Nation. Come bless us, come comfort us, come strengthen us, come enlighten us, come, see, and join in the ceremony! ALL: Hail, Sky Father! Hail, Lord of Battle! Come bless us, come comfort us, come strengthen us, come enlighten us, come, see, and join in the ceremony! Ho'n'dah! Blessed Be! 119 (The male officiant unsheathes his athame, then) The Officiant(M) then says: OFFICIANT(M): Great Mother, White Painted Woman, She Who taught the Pagans puissance at arms, She who gives victory to Her beloved People, Mother of Limitless Space, Mother of the Silver Moon, Corn Mother, Grandmother Wisdom, we your children welcome you to the Circle of Light, on this night when we ask your blessing on the Warriors of our Nation. Come bless us, come comfort us, come strengthen us, come enlighten us, come, see and join in the ceremony! ALL: Hail, White Painted Woman! Hail, Bringer of Victory! Hail, Maiden of Battle, She of Unlimited Strength! Come bless us, come comfort us, come strengthen us, come enlighten us, come, see and join in the ceremony! Ho'n'dah! Blessed Be! (The Male Officiant then sheaths his athame then) The Officiant(s) and the Acolyte then walks the circle around four times Deosil, once for each of the four directions. The Officiant(f) traces the circle in the air with the athame three times, then scatters more corn meal on the next pass. The rounds begin and end in the Eastern Quarter. The Officiant(s) and the Acolyte complete the rounds, then stand at attention at the Eastern Quarter. OFFICIANT(F): Four times the circle is drawn. It is good, and unbroken. It is the boundary between Ordinary and Non-ordinary, between sacred and more sacred still. I have done this! Enju! ALL: ENJU! BLESSED BE! THE CIRCLE IS COMPLETED. NO-ONE IS TO LEAVE IT ABRUPTLY, BUT AT A SUITABLE LULL ONE WHO HAS NEED CAN CUT THEMSELVES OUT. CHILDREN AND ANIMALS ARE EXCLUDED FROM THESE REQUIREMENTS. THE CIRCLE IS BROKEN ~~~ ~~~~~~ ~~ ~~~~~~ OFFICIANT(F): It is time to break the circle. We have joined here to lend our support to our Warriors, as Pagans have done in war times past. It is time to dismiss the Spirit Keepers, the great ones, who have kept guard over this sacred spot. The Officiant(s) face East. OFFICIANT(S): Spirit keepers of the East, from the direction of the Sun's rebirth, kindly ones of the Air, we bid you farewell. Blessed be. The Officiant(s) face North. OFFICIANT(S): Spirit keepers of the North, from the direction of the sun's Zenith, kindly ones of the Soil, we bid you farewell. Blessed be. The Officiant(s) face West. OFFICIANT(S): Spirit keepers of the West, from the direction of the sun's setting, blessed, mighty, good and brave ancestors, kindly ones of watet, we bid you farewell. Blessed be. 120 The Officiant(s) face South. OFFICIANT(S): Spirit keepers of the South, from the direction of the sun's repose, kindly ones of fire, we bid you farewell. Blessed be. The Officiant(s) return to face East. Great Mother, Noble Father, Beautiful Lady, Mighty Lord, we thank you for your presence and blessings here. Go if you must, but stay if you can. Blessed Be. The circle is then "sunken" by all assembled into the soil, to give the energy released within to the Earth for healing if the ritual is done outdoors. If indoors, the circle is broken by the Officiant(s) walking the circle around four times Widdershins to disperse it. THUS ENDS THE RITUAL. Minerva Chihacou White Puma Pasekngavit 1/14/1991 121 Tool Blessing Ritual A purification of objects for ritual use and their transformation into magical items. [The area is prepared by placing a quantity of each element in the proper quarter, as well as preparing the altar in the usual way. If available, a cauldron (empty) is placed in the center of the circle. Candles are placed at each of the four corners and lit, progressing deosil from the east. Salt and water are blessed, and the celebrants are purified with them. A magic circle is cast, and watchtowers summoned. The god is then drawn down as follows: [The priest stands before the alter in the Osiris position, arms crossed across chest and feet together. The Priestess kneels before him with face and arms upraised.] PS: Hephaestus, forger of magic, descend upon this the body of thy priest and servant, lend us the strength of your arms. Prometheus, shape of man, descend upon this the body of thy priest and servant, lend us your fire and foresight Morpheus, weaver of dreams, descend upon this the body of thy priest and servant, lend us your subtlety and vision P: I am he, the shape-god, forger, builder, artisan, smith. With strength and craft I form the world. [The Priest helps the Priestess to rise, and she stands in the center of the circle in the god position, extending her arms outward and down, palms facing forward. The Priest kneels before her with head bowed.] Clotho, spinner of the strand of life Descend upon this the body of thy priestess and servant. Lend us your wheel of making. Hecate, caster of spells, Descend upon this the body of thy priestess and servant. Lend us the power of your magic. Aphrodite, goddess of love, Descend upon this the body of thy priestess and servant. Grant us eros, philos, aristos, agape. PS: I am she, the weaver-goddess, Painter, poet, sculptor, witch. With art and love I form the world. [The priestess extends her hands to the priest, and helps him rise. The priest cups both hands and scoops from the cauldron, then offers to the priestess.] P: Drink now from the cauldron of Cerridwen, whose draughts bring knowledge, peace, and life. [The priestess sips from the cupped hands, after which the priest drinks. The objects to be blessed are taken from the altar by the priest and moved widdershins to the west quarter, and immersed in the water there.] P: Spirits of the west, in water born In cool waters cleanse these tools And wash from them all hurt and harm This I ask, this charge I lay, By oak and ash and bitter thorn. [The objects are moved by the priestess to the south quarter and moved above the flames there.] 122 PS: Spirits of the south, in fire born In shining flames purify these tools And burn from them all impurities This I ask, this charge I lay, By oak and ash and bitter thorn. [The objects are moved to the east quarter by the priest and moved through the incense smoke.] P: Spirits of the east, in sweet air born In swirling winds polish these tools And sweep from them all phantasm and illusion This I ask, this charge I lay, By oak and ash and bitter thorn. [The objects are moved to the altar by the priestess, and placed upon the pentacle.] Ps: Spirits of the north, in cool earth born In mother earth ground these tools And take from them all spirits dark This I ask, this charge I lay, By oak and ash and bitter thorn. [The person consecrating the tools now offers an impromptu or prepared charge to the items, stating their purpose and mode of use. They are then taken up by the priestess and moved to the east quarter.] PS: Spirits of the east, from the bright air come, Fill these tools with the swirling energies of the whirlwind Make them float like the breeze Spirits of air, hearken unto me, As I do will, so more it be. [The tools are now taken up by the priest and moved to the south quarter.] P: Spirits of the south, from wild fire come, Fill these tools with the burning energies of the flames Make them glow with bright fire Spirits of fire, hearken unto me, As I do will, so more it be. [The tools are now taken up by the priestess and moved to the west quarter.] P: Spirits of the west, from soothing water come, Fill these tools with the calming energies of the warm rain Make them flow like the tide Spirits of water, hearken unto me, As I do will, so more it be. [The tools are now taken up by the priestess and moved to the altar.] PS: Spirits of the north, from firm earth come, Fill these tools with the ordering energies of the growing crops Make them flourish like grapes on the vine Spirits of earth, hearken unto me, As I do will, so more it be. [The priest takes the tools from the altar and steps backwards. The priestess stands at the altar facing south towards the priest. The priest extends his right arm in parallel to the ground, between he and the priestess, with the tools in his hand.] P: I am the god, ever desiring. I am the stag in the woods, I am the sun in the noonday sky, I am the lover in the dark. I offer passion, strength, devotion, and the swiftness of the hunt. [The priestess extends her right arm in like fashion, and places her hand over that of the priest.] 123 PS: I am the goddess, ever nurturing. I am the tempting beauty of the maid, I am the quiet strength of the mother, I am the infinite wisdom of the crone. I offer life, love, warmth, and the fruitfulness of the fields. [Both step towards each other, and turn their hands and arms so the fingers point upwards, and the palms facing their own chest, cupping the other's palm between and holding the tools. They clasp each other with their left arms.] P&PS: Male and female, yin and yang, light and dark, action and stillness. Apart we are forever incomplete, but together we form one. In our joining we are blessed. In our union, the limitless energy of universe is released and captured here. P: As I do will PS: As I do will P&PS: As we do will, so mote it be. [The priest and priestess kiss, then release grasps. If the number and size of the tools precludes them being held in one hand simultaneously, the latter charging section should be repeated for each. The tools are replaced on the altar.Cakes and wine are blessed and consumed, and a period of relaxation and rest follows. The watchtowers are then dismissed, and the circle opened.] 124 DEDICATION OF Altar And Athame Durwydd MacTara (1990) ALTAR This Altar in the circle's center, A focal point that only good may enter. Erected to God and Goddess in strength, Circular, it has neither breadth nor length. Focal point in A Circle of Power, A mighty lens for every Tower! Sacred to Lord, Maiden, Lady, and Crone, The foundation of many a powerful Cone! Resting Place of Magick and its implements, Let veneration and Love be our only sentiments! A tool of will, powerful and free, As it is willed, So Mote it Be! ATHAME Mighty Deities, Gracious Lady and Mighty Lord, As I perform this ritual, Pray hearken to my word. This tool, conceived in Mind of Air, (Point East) Forged and formed in Fire of the South, (Point South) Power tool for those who dare, I CLAIM thee with my mouth! (Kiss blade) Tempered with Water for Strength, (Point West) Also dedicated to the Earth,in Power. (Point North) Blessed be, entire in length, (Kiss Pommel) As it partakes of every Tower! By the Power of Cosmos, As above, (Point Up) The Expression of Cosmos, is below. (Point Down) Upon this instrument of Will and Love, My Sacred Tie I bestow! (1 drop of blood on each side and hilt) This tool is dedicated to my service of Lady and Lord, Please find this work beneficial and good. Bound to thee by homage, decimation, effort and word, Bound to me by words, will, and blood. By the powers of earth, sky, star, and sea; Such is my will, So mote it be! 125 BELTANE:Its History and Modern Celebration in Wicca in America by Rowan Moonstone The celebration of May 1st, or Beltane as it is known in Wicca Circles, is one of the most important festivals of our religious year. I will attempt here to answer some of the most often asked questions about this holiday. An extensive bibliography follows the article so that the interested reader can do further research. 1. Where does the festival of Beltane originate? Beltane, as practiced by modern day Witches and Pagans, has its origins among the Celtic peoples of Western Europe and the British Isles, particularly Ireland, Scotland, and Wales. 2. What does the word Beltane mean? Dr. Proinsias MacCana defines the word as follows: "... the Irish name for May Day is Beltane, of which the second element, `tene', is the word for fire, and the first, `bel', probably means `shining or brilliant'."(1) The festival was known by other names in other Celtic countries. Beltaine in Ireland, Bealtunn in Scotland, Shenn do Boaldyn on the Isle of Mann, and Galan Mae in Wales.(2) 3. What was the significance of this holiday to the ancients? To the ancient Celts, it symbolized the coming of spring. It was the time of year when the crops began to sprout, the animals bore their young, and the people could begin to get out of the houses where they had been cooped up during the long dark cold winter months. Keep in mind that the people in those days had no electric lights or heat, and that the Celtic counties are at a much more northerly latitude than many of us are used to. At that latitude, spring comes much later, and winter lasts much longer than in most of the US. The coming of fair weather and longer daylight hours would be most welcome after a long cold and dark winter. 4. How did the ancient Celts celebrate this festival? The most ancient way of observing this day is with fire. Beltane, along with Samhain (Nov. 1), Imbolc (Feb. 1), and Lughnassadh (Aug. 1), was one of the four great "fire festivals" which marked the turning points of the Celtic year. The most ancient records tell us that the people would extinguish all the hearth fires in the country and then relight them from the "need fires" lit by the druids (who used friction as a means of ignition). In many areas, the cattle were driven between two great bonfires to protect them from disease during the coming year. It is my personal belief, although I have no documentation to back up the assumption, that certain herbs would have been burnt in the fires, thus producing smoke which would help destroy parasites which might make cattle and other livestock ill. 126 5. In what other ways was this festival celebrated? One of the most beautiful customs associated with this festival was "bringing in the May." The young people of the villages and towns would go out into the fields and forests at Midnight on April 30th and gather flowers with which to bedeck themselves, their families, and their homes. They would process back into the villages, stopping at each home to leave flowers, and to receive the best of food and drink that the home had to offer. This custom is somewhat similar to "trick or treat" at Samhain and was very significant to the ancients. John Williamson, in his study, The Oak King, the Holly King, and the Unicorn, writes, "These revelers were messengers of the renewal of vegetation, and they assumed the right to punish the niggardly, because avarice (as opposed to generosity) was dangerous to the community's hope for the abundance of nature. At an important time like the coming of summer, food, the substance of life must be ritually circulated generously within the community in order that the cosmic circuit of life's substance may be kept in motion (trees, flocks, harvests, etc.)."(3) These revelers would bless the fields and flocks of those who were generous and wish ill harvests on those who withheld their bounty. 6. What about maypoles? The maypole was an adjunct to the festival of bringing in the May. It is a phallic symbol, and as such represented fertility to the participants in the festival. In olden days, the revelers who went into the woods would cut a tree and bring it into town, decking it with flowers and greenery and dance around it, clockwise (also called deosil, meaning "sun-wise", the direction of the sun's apparent travel across the face of the Earth) to bring fertility and good luck. The ribbons which we associate with the maypole today were a later addition. 7. Why was fertility important? The people who originated this custom lived in close connection with the land. If the flocks and fields were fertile, they were ableto eat; if there was famine or drought, they went hungry. It is hard for us today to relate to this concept, but to the ancients, it was literally a life and death matter. The Celts were a very close tribal people, and fertility of their women literally meant continuity of the tribe. 8. How is the maypole connected with fertility? Many scholars see the maypole as a phallic symbol. In this aspect, it is a very powerful symbol of the fertility of nature and spring. 127 9. How did these ancient customs come down to us ? When Christianity came to the British Isles, many of the ancient holy sites were taken over by the new religion and converted to Christian sites. Many of the old Gods and Goddesses became Christian saints, and many of the customs were appropriated. Charles Squire says," An ingenious theory was invented after the introduction of Christianity, with the purpose of allowing such ancient rites to continue with a changed meaning. The passing of persons and cattle through flame or smoke was explained as a practice which interposed a magic protection between them and the powers of evil." (4) This is precisely what the original festival was intended to do; only the definition of "evil" had changed. These old customs continued to be practiced in many areas for centuries. "In Scotland in 1282, John, the priest in Iverkething, led the young girls of his parish in a phallic dance of decidedly obscene character during Easter week. For this, penance was laid upon him, but his punishment was not severe, and he was allowed to retain his benefice."(5) 10. Were sacrifices practiced during this festival? Scholars are divided in their opinions of this. There is no surviving account of sacrifices in the legends and mythology which have come down to us. As these were originally set down on paper by Christian monks, one would think that if such a thing had been regularly practiced, the good brothers would most certainly have recorded it, if for no other reason than to make the pagans look more depraved. There are, however, some surviving folk customs which point to a person representing the gloom and ill fortune of winter being ostracized and forced to jump through the fires. Some scholars see this as a survival of ancient human sacrificial practices. The notion that animals were sacrificed during this time doesn't make sense from a practical standpoint. The animals which had been retained a breeding stock through the winter would either be lean and hungry from winter feed, or would be mothers nursing young, which could not be spared. 11. How do modern day pagans observe this day? Modern day pagan observances of Beltane include the maypole dances, bringing in the May, and jumping the cauldron for fertility. Many couples wishing to conceive children will jump the cauldron together at this time. Fertility of imagination and other varieties of fertility are invoked along with sexual fertility. In Wiccan and other Pagan circles, this is a joyous day, full of laughter and good times. 12. What about Walpurgisnacht? Is this the same thing as Beltane? Walpurgisnacht comes from an Eastern European background, and has little in common with the Celtic practices. I have not studied the folklore from that region and do not consider myself qualified to write about it. As the vast majority of Wiccan traditions today stem from Celtic roots, I have confined myself to research in those areas. 128 FOOTNOTES (1) MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group Limited, London, 1970, p.32. (2) Squire, Charles, Celtic Myth and Legend, Poetry and Romance, Newcastle Publishing Co., Van Nuys, CA, 1975, p.408. (3) Williamson, John, The Oak King, the Holly King, and the Unicorn, Harper & Row, NY, 1986, p.126. (4) Squire, p.411. (5) Hole, Christina, Witchcraft In England, Rowman & Littlefield, Totowa, NJ, 1977, p.36. BIBLIOGRAPHY Bord, Janet & Colin, Earth Rites, Fertility Practices in Pre-Industrial Britain, Granada, London, 1982. Danaher, Kevin, The Year in Ireland, The Mercier Press, Cork, 1972. Hole, Christina, Witchcraft in England, Rowman & Littlefield, Totowa NJ,1977. MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group, Ltd., London, 1970. MacCulloch, J.A. Religion of the Ancient Celts, Folcroft Library Editions, London, 1977. Powell, T.G.E. The Celts, Thames & Hudson, New York, 1980. Sharkey, John, Celtic Mysteries, the Ancient Religion, Thames & Hudson, New York, 1979. Squire, Charles, Celtic Myth, Legend, Poetry, and Romance, Newcastle Publishing Co., Van Nuys, CA, 1975. Williamson, John, The Oak King, The Holly King, and the Unicorn, Harper & Row, New York, 1986. Wood-Martin, W.G., Traces of the Elder Faiths of Ireland, Kennikat Press, Port Washington, NY, 1902. 129 CASTING THE CIRCLE ONE Set up : place a candle in each of the four cardinal directions.Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the musicand begin the ritual. THE RITUAL Facing North, the High Priest and Priestess kneel in front of the altar with him to her right. She puts the bowl of wateron 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 hence, and let all good enter herein; whereforeso Iblessthee, thatthoumayest aidme, inthenames of Cernunnos and Aradia." He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving a gap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or clockwise direction. She says: "I conjure thee, O Circle of Power, that thou beest a meeting place of loveandjoyand truth;ashieldagainst allwickednessand evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain the power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia." The High Priestess lays down the sword and admits the High Priest with a kiss while spinning him deosil and whispers"Bless Be" . He then admits a women the same way. Alternate male female male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as she/he goes. They then sprinkle each member in turn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the High Priest last, who then sprinkles her. The bowl is replaced on the altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says: 130 "Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast." All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says: "Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle." As she speaks she draws the Invoking Pentagram of Earth in the air with her athame. 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." She does the same pentagram and then faces West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you up, to witness our rites and to guard the Circle." 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 counterclockwise stroke.Immediately reseal it and then repeat the opening and closing when the person returns. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 and Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 131 TECHNOLOGY AND THE CRAFT Removing the Barriers to Spaceflight Before the ritual begins, distribute paper and have an airplane-folding session. TECHNO-LESSON #1: Making Fire He tries to light the fire with firesticks; She then enters, lights the charcoal with the sacred Bic, and hands it to He, who lights the quarter candles with it and hands it back to She, who lights the altar candles. Bless the Elements (She) By the oceans that fed our grandparents And the oceans that will house our grandchildren I bless and purify this being of water. By the Earth from which our grandparents rose And the Earth which our grandchildren will watch rise I bless and purify this being of earth. By the wood fires of our grandparents And the fusion fires of our grandchildren I bless and purify this being of fire. By the airy realms our grandparents studied And the airy realms our grandchildren will walk I bless and purify this being of air. Cast the Circle (He) As the Moon cuts a Circle round the Earth As the Earth cuts a Circle round the Sun So I cut this Circle round us. As the rains wash the mountains As the oceans wash the beaches So I cleanse this Circle and we within it with Water and Salt. As the Moon charges the restless waters As the Sun charges all that is green and growing So I charge this Circle and we within it with Air and Fire. Invoke Quarters (She) I invoke thee, Mighty Ones of the East; bring us Your gifts of wisdom; watch over us in this Circle. Come to us in the name of Athena WiseWeaver! Hail and Welcome! Iinvoke thee, MightyOnes of theSouth; bring us Yourgifts of will; watch over us in this Circle. Come to us in the name of Brigid SmithMistress! Hail and Welcome! I invoke thee, Mighty Ones of the West; bring us Your gifts of understanding; watch overus in thisCircle. Come tous in thename of Poseidon ShipMaster! Hail and Welcome! 132 I invoke thee, Mighty Ones of the North; bring us Your gifts of dedication; watch over us in this Circle. Come to us in the name of Ptah CraftsMaster! Hail and Welcome! We are now between the worlds. ALL BREATH, GROUND AND CENTER TECHNO-LESSON #2: Overcoming Physical Shortcomings Chant: She Changes Everything She Touches He & She begin the chant, She drumming. Her shoulder starts acting up; He gets out the Casio (tempo -2, any 4/4 rhythm). For the chant, mix verses as is pleasing. She changes everything She touches and Everything She touches, changes. She changes everything She touches and Everything She touches, changes. We are the changers Everything we touch can change. Change us, touch us; Touch us, change us. Everything that dies is born again In a new place, on a new day. Everything that's lost is found again On a new day, in a new way. Io, Kore! Io, Kore! Io, Persephone! TECHNO-LESSON #3: Supplementing Abilities First, He & She 'argue' about who's going to lead it, jokingly asking if anyone in Circle wants to do background music; then He gets pathworking with music on audio tape. When pathworking is done, folks should still be in light trance; the next thing is to concretize the working by distributing pens so that people can put whatever they symbols they think are appropriate on their airplanes. POWER CHANT: A rising OM; which at peak leads into Countdown. At "Liftoff", throw the planes upwards (when done, planes can either be kept or HP/S should offer to see that they get burned. (* Note *) (* Note *) Don't forget to Ground (* Note *) (* Note *) 133 GROUNDING CHANT: Earth below us Drifting, falling Floating weightless Coming home TECHNO-LESSON #4: There is no Techno-Lesson #4. CAKES & WINE, WITH DISCUSSION Topics for Discussion: (0) Why we invoked the particular guys (1) Best and Worst side of technology (2) Incorporating tech with Wicca (3) Space Travel & Wicca: not leaving Her dead when we go (4) More respecters of Earth involved with control of tech (5) Whatever else ... CLOSE (SHE) I thankThee, Mighty Onesof the Northfor Your presenceat our rite, and ere You depart for Your earthy realms we bid You Hail and Farewell, in the name of Ptah CraftsMaster. I thank Thee,Mighty Ones of theWest for Your presenceat our rite, and ere You depart for Your watery realms we bid You Hail and Farewell, in the name of Poseidon ShipMaster. I thank Thee,Mighty Ones ofthe South forYour presence atour rite, and ere You depart for Your fiery realms we bid You Hail and Farewell, in the name of Brigid SmithMistress. I thank Thee, MightyOnes of the Eastfor Your presence atour rite, and ere You depart for Your airy realms we bid You Hail and Farewell, in the name of Athena WiseWeaver. 134 (HE) Fire, seal the Circle round; let it fade beneath the ground; Let all things be as they were since the beginning of time. (3 times) ***** NOTES ***** Tools: (0) Athame(s) & cingula Cup Censer & Incense Pentacle Salt dish & salt Altar & quarter candles Libation bowl Cakes & wine Robes (optional, depending on participants) God & Goddess symbols SCRIPT (1) Firesticks & Sacred Bic (2) Paper and pens for paper airplanes (3) Cassette deck and pathworking cassette (4) Drum and Casio w/ rhythm generator (5) Talking stick (optional) by Skydancer & Triton Proteus Coven, NYC (c) 1987 Perihelion Press. Reprinted by permission. 135 WICCAN TOOL LIST MASTER Equipment: a Pentacle 6 candles; 1 for each direction, 2 for altar chalice of wine wand scrounge of silken cords small bowl of water small bowl of salt 3 cords, one red, one white, one blue, 9' long each white handled knife individual athames incense burner and incense small hand bell dish of cakes sword chalk altar cloth any color cauldron tape recorder and tapes of appropriate music veil for Great Rite of a Goddess color blue, green,silver or white For New or Dark Moon Esbat: (For Samhain Sabbat replace wine with hard apple cider) extra incense an apple and a pomegranate cauldron with a fire in it and/or a bonfire crystal ball or other scrying tools white tabard with hood for Priestess For Winter Solstice (Yule): cauldron with candle or oak bonfire wreaths, 1 of holly and 1 of mistletoe crowns, 1 of oak and 1 of holly blindfold sistrum animal skull filled with salt For Spring Equinox cords as described in preparations hard boiled eggs a bonfire ready to ignite or a taper in the cauldron flowers For Beltane Sabbat: bonfire For Initiations anointing oil tub to bath the candidate in towels salts, herbs and oils to add to the bath a blindfold a shirt or other clothing that can be cut a length of string to measure the person two lengths of cord to bind the hands and feet bonfire for warmth if needed For Blessings anointing oil, wine 136 ALL HALLOW'S EVE ================ by Mike Nichols * * * * * * * * * * * * * * * Halloween. Sly does it. Tiptoe catspaw. Slideand creep. * * But why? What for? How? Who? When! Where did it all * * begin? 'You don'tknow, do you?' asks Carapace Clavicle * * Moundshroud climbing out under the pile of leaves underthe * * Halloween Tree. 'You don't REALLY know!' * * --Ray Bradbury from 'The Halloween Tree' * * * * * * * * * * * * * * * Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween. The most magical night of the year. Exactly opposite Beltane on the wheel of the year, Halloween is Beltane's dark twin. A night of glowing jack-o-- lanterns, bobbing for apples, tricks or treats, and dressing in costume. A night of ghost stories and seances, tarot card readings and scrying with mirrors. A night of power, when the veil that separates our world from the Otherworld is at its thinnest. A 'spirit night', as they say in Wales. All Hallow's Eveis the eveof AllHallow's Day (November1st). And for once, even popular tradition remembers that the Eve is more important than the Day itself, the traditional celebration focusing on October 31st, beginning at sundown. And this seems only fitting for the great Celtic New Year's festival. Not that the holiday was Celtic only. In fact, it is startling how many ancient and unconnected cultures (the Egyptians and pre-Spanish Mexicans, for example) celebrated this as a festival of the dead. But the majority of our modern traditions can be traced to the British Isles. The Celtscalled itSamhain, whichmeans'summer's end',according to their ancient two-fold division of the year, when summer ran from Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern Covens echo this structure by letting the High Priest 'rule' the Coven beginning on Samhain, with rulership returned to the High Priestess at Beltane.) According to the later four-fold division of the year, Samhain is seen as 'autumn's end' and the beginning of winter. Samhain is pro- nounced (depending on where you're from) as 'sow-in' (in Ireland), or 'sow-een' (in Wales), or 'sav-en' (in Scotland), or (inevitably) 'sam-hane' (in the U.S., where we don't speak Gaelic). Not onlyis Samhaintheend ofautumn; itisalso, moreimportantly, the end of the old year and the beginning of the new. Celtic New Year's Eve, when the new year begins with the onset of the dark phase of the year, just as the new day begins at sundown. There are many representations of Celtic gods with two faces, and it surely must have been one of them who held sway over Samhain. Like his Greek counterpart Janus, he would straddle the threshold, one face turned toward the past in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. These two themes, celebrating the dead and divining the future, are inexorably intertwined in Samhain, as they are likely to be in any New Year's celebration. 137 As afeast of the dead, it was believedthe dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tribe, or clan. And so the great burial mounds of Ireland (sidhe mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. Extra places were set at the table and food set out for any who had died that year. And there are many stories that tell of Irish heroes making raids on the Underworld while the gates of faery stood open, though all must return to their appointed places by cock-crow. As a feast ofdivination, this was the night parexcellence for peering into the future. The reason for this has to do with the Celtic view of time. In a culture that uses a linear concept of time, like our modern one, New Year's Eve is simply a milestone on a very long road that stretches in a straight line from birth to death. Thus, the New Year's festival is a part of time. The ancient Celtic view of time, however, is cyclical. And in this framework, New Year's Eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to re-establishing itself in a new order. Thus, Samhain is a night that exists outside of time and hence it may be used to view any other point in time. At no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed. TheChristianreligion, withitsemphasisonthe 'historical'Christ and his act of redemption 2000 years ago, is forced into a linear view of time, where 'seeing the future' is an illogical proposition. In fact, from the Christian perspective, any attempt to do so is seen as inherently evil. This did not keep the medieval Church from co-opting Samhain's other motif, commemoration of the dead. To the Church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to God - thus, All Hallow's, or Hallowmas, later All Saints and All Souls. There areso manytypes of divinationthat aretraditional toHal- lowstide, it is possible to mention only a few. Girls were told to place hazel nuts along the front of the firegrate, each one to symbolize one of her suitors. She could then divine her future husband by chanting, 'If you love me, pop and fly; if you hate me, burn and die.' Several methods used the apple, that most popular of Halloween fruits. You should slice an apple through the equator (to reveal the five-pointed star within) and then eat it by candlelight before a mirror. Your future spouse will then appear over your shoulder. Or, peel an apple, making sure the peeling comes off in one long strand, reciting, 'I pare this apple round and round again; / My sweetheart's name to flourish on the plain: / I fling the unbroken paring o'er my head, / My sweetheart's letter on the ground to read.' Or, you might set a snail to crawl through the ashes of your hearth. The considerate little creature will then spell out the initial letter as it moves. 138 Perhapsthe mostfamous iconof theholiday isthe jack-o-lantern. Various authorities attribute it to either Scottish or Irish origin. However, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. Set on porches and in windows, they cast the same spell of protection over the household. (The American pumpkin seems to have forever superseded the European gourd as the jack-o-lantern of choice.) Bobbing for apples may well represent the remnants of a Pagan 'baptism' rite called a 'seining', according to some writers. The water-filled tub is a latter-day Cauldron of Regeneration, into which the novice's head is immersed. The fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional Craft initiation ceremony. Thecustom of dressing in costumeand 'trick-or-treating' is of Celtic origin with survivals particularly strong in Scotland. However, there are some important differences from the modern version. In the first place, the custom was not relegated to children, but was actively indulged in by adults as well. Also, the 'treat' which was required was often one of spirits (the liquid variety). This has recently been revived by college students who go 'trick-or-drinking'. And in ancient times, the roving bands would sing seasonal carols from house to house, making the tradition very similar to Yuletide wassailing. In fact, the custom known as 'caroling', now connected exclusively with mid-winter, was once practiced at all the major holidays. Finally, in Scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e., men dressing as women, and women as men). It seems as though ancient societies provided an opportunity for people to 'try on' the role of the opposite gender for one night of the year. (Although in Scotland, this is admittedly less dramatic - but more confusing - since men were in the habit of wearing skirt-like kilts anyway. Oh well...) To Witches,Halloween is oneof thefour HighHolidays, orGreater Sabbats, or cross-quarter days. Because it is the most important holiday of the year, it is sometimes called 'THE Great Sabbat.' It is an ironic fact that the newer, self-created Covens tend to use the older name of the holiday, Samhain, which they have discovered through modern research. While the older hereditary and traditional Covens often use the newer name, Halloween, which has been handed down through oral tradition within their Coven. (This is often holds true for the names of the other holidays, as well. One may often get an indication of a Coven's antiquity by noting what names it uses for the holidays.) 139 With suchan important holiday, Witches oftenhold two distinct celebrations. First, a large Halloween party for non-Craft friends, often held on the previous weekend. And second, a Coven ritual held on Halloween night itself, late enough so as not to be interrupted by trick-or-treaters. If the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. Another date which may be utilized in planning celebrations is the actual cross-quarter day, or Old Halloween, or Halloween O.S. (Old Style). This occurs when the sun has reached 15 degrees Scorpio, an astrological 'power point' symbolized by the Eagle. This year (1988), the date is November 6th at 10:55 pm CST, with the celebration beginning at sunset. Interestingly, this date (Old Halloween) was also appropriated by the Church as the holiday of Martinmas. Ofallthe Witchcraftholidays, Halloweenisthe onlyonethat still boasts anything near to popular celebration. Even though it is typically relegated to children (and the young-at-heart) and observed as an evening affair only, many of its traditions are firmly rooted in Paganism. Interestingly, some schools have recently attempted to abolish Halloween parties on the grounds that it violates the separation of state and religion. Speaking as a Pagan, I would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, I fear I must concede the point. Nonetheless, it seems only right that there SHOULD be one night of the year when our minds are turned toward thoughts of the supernatural. A night when both Pagans and non-Pagans may ponder the mysteries of the Otherworld and its inhabitants. And if you are one of them, may all your jack-o'lanterns burn bright on this All Hallow's Eve. 140 **PUBLIC SERVICE ANNOUNCEMENT FOR IMMEDIATE RELEASE ** SAMHAIN (pronounced saw-an), commonly referred to as Halloween, is a religious holiday celebrated by Wiccan and witch. The festival traditionally is a feast for the gathering of the family in love and remembrance. All the family including one's ancestors. Wiccans do not regard physical death as an end but merely one more event in a continuing progress of the soul's in its path toward fulfillment of divine destiny. Because of these beliefs, it is only natural at this time of year to invite our beloved ancestors to remember and to celebrate with us. If you do not find these beliefs in conflict with your own personal beliefs, please join us in the following ritual of thanksgiving and remembrance. Whether you join with us or not, May you walk in the Light of the Lady and know the Wisdom of the Lord. Blessed Be. The clergy and members of the United Wiccan Church. *** After you have shared the bounty of your harvest with the children of your neighborhood (candy, etc) and the house has settled down for the night, disconnect or turn off your telephone so that this state of serenity will continue uninterrupted. Prepare a special feast of whatever foods reminds you of a special departed friend or family member, or of past family gatherings. While you are preparing this feast think of all of the good times you had with them. When the feast is prepared, set your holiday table with a special place of honor for the departed friend or family member. Decorate the table and room as you would for a holiday dinner with the family, add those special things that are important to you and your family (flowers, candles,etc.) If you have a picture of the loved one, it is nice to place it at their place at the table. Speak to that special person and invite them to join you in this celebration and time of remembrance. It is completely appropriate to say grace or offer any prayer that you feel is fitting. THE FOLLOWING IS DONE IN COMPLETE SILENCE: Serve the meal remembering to serve your honored guest (or guests) first. If wine or other alcoholic beverages are served, it is recommended that they be kept in moderation as you and your guests need to have a clear head. 141 Now sit down to the table with your loved ones and enjoy your feast. When you address them in your mind, always see them as well. (Try not to say in your mind, "if you can hear me...", etc.). After the meal, the time of silence is over. Do whatever you normally do at a family holiday gathering (clear the table, play games, sing songs, etc.). Enjoy the companionship. When the evening is over, or in the morning if you wish to make it an all night party, thank your invited guests for being with you and for making your celebration a special one. *** There are a few words of caution that we will offer. 1. If this ritual does not feel right for you, do NOT do it. Follow your instincts. 2. Remember that crossing over does not necessarily change a person, so if you could not get through a meal in peace with them while they were alive, you will probably have the same problem with their spirit. 3. Do not ask your guest to grant you wishes or do you favors. It is rude to invite a guest and then make it obvious that a favor is the reason they were asked, not because of love and respect. Spirits do NOT like rudeness! Besides, spirits often forget that you are limited in ways that they are not. If you ask them for $1,000, it may come as an insurance settlement after a painful break in your water pipe with all the delight in cleaning up the mess from ensuing water damage. 142 SAMHAIN NOTES ONE FARRAR The High Priestess wears her white tabard if she has one for the opening ritual, with the veil thrown back. After the Witches' Rune, the High Priest and High Priestess take up their athames. He stands with his back to the altar, she faces him across the cauldron, They then simultaneously draw the Invoking Pentagram of Earth in the air with their athames, towards each other, after which they lay down their athames he on the altar, she by the cauldron. The High Priestess scatters incense on the charcoal in the cauldron. When she is satisfied that it is burning, she stands still facing the High Priest across the cauldron. She then declaims (if needed, ask a man to bring one of the altar candles and hold it for her): "Dread Lord of Shadows, God of Life, and the Giver of Life Yet is the knowledge of thee, the knowledge of Death. Open wide, I pray thee, the Gates through which all must pass. Let our dear ones who have gone before Return this night to make merry with us. And when our time comes, as it must, O thou the Comforter, the Consoler, the Giver of Peace and Rest, We will enter thy realms gladly and unafraid; For we know that when rested and refreshed among our dear ones We will be reborn again by thy grace, and the grace of the Great Mother. Let it be in the same place and the same time as our beloved ones, And may we meet, and know, and remember, And love them again. Descend, we pray thee, in thy servant and priest." The High Priestess then walks around the cauldron and gives the High Priest the Five Fold Kiss. She returns to her place and pulls the veil of her tabard over her face. She then calls on each woman, by name to come forward and give the High Priest the Five Fold Kiss. When they have all done so, the coven forms up around the circle, alternating male and female with the Maiden next to the West candle. As soon as they are in place, the High Priestess says: "Behold, the West is Amenti, the Land of the Dead, to which many of our loved ones have gone for rest and renewal. On this night, we hold communion with them; and as our Maiden stands in welcome by the Western gate, I call upon all of you, my brothers and sisters of the Craft, to hold the image of these loved ones in your hearts and minds, that our welcome may reach out to them. There is mystery within mystery; for the resting place between life and life is Caer Arianrhod, the Castle of the Silver Wheel, at the hub of the turning stars beyond the North Wind. Here reigns Arianrhod, the White Lady, whose name means Silver Wheel. To this, in spirit, we call our loved ones. And let the Maiden lead them, moving widdershins to the center. For the spiral path inward to Caer Arianhod leads to night, and rest, and is against the way of the Sun." The Maiden should spiral into the center, taking three or four circuits to do so. During this time, the coven should maintain absolute silence and concentrate on welcoming their dead friends. When she reaches the center, she faces the High Priestess across the cauldron. They touch palms and the High Priestess says: 143 "Those who you bring with you are truly welcome to our Festival. May they remain with us in peace. And you Maiden, return by the spiral path to stand with our brothers and sisters; but deosil for the way of rebirth, outwards from Caer Arianrhod, is the way of the Sun." The women break contact and the Maiden returns to the West candle. When she is there, the High Priestess says: "Let all approach the walls of the Castle." Everyone moves in and sits in a close ring around the cauldron. The High Priestess renews the incense. Now is the time for communion with the dead. When finished scrying, the cauldron is placed next to the East candle. The spirits of the dead must be thanked and released. The High Priestess leads the rest of the Coven in saying: "We thank you our friends for visiting here this night. We bid you a pleasant repose in Caer Arianrhod. We also thank you, the Dread Lord of Shadows for taking care of them and giving them comfort." The next thing to do is the Great Rite in some form. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 Transcribed to computer file by Seastrider 144 O.T.O. Samhain Ritual Open the Temple in fire. Banishing ritual. Hierophant: Do what thou wilt shall be the whole of the Law. Hierophant: Ve Gabolah. Ring bell 5-5-5-5-5 Priest strikes staff upon ground 3-3-3 5-5-5-5-5 3-3-3 Return bell and staff to altar. Hierophant: Let all adore the King of Fire. All do the god form of PUER, the fire of NOX, facing Altar. AUM Hierophant picks up dagger and points Toward the East, standing in the West. (Fire with) TETRAGRAMMATON TZABOATH (all repeat) ALGA (all repeat) BITOM (all repeat) Hierophant: In the sacred names and letters: OIP * TEAA * PDOCEE * In thy name: IHVH TZABAVTH Hierophant: I declare the sacred fire one and eternal In all worlds seen and unseen. (priest lights censer) Hierophant: Glory be the light, eternal fortress On the frontiers of darkness. Blessed Be. (all repeat) Priest drops more incense in censer. Hierophant: Hail those from the caverns of the dark. (sign of enterer) Bell: 3-3-3 5-5-5-5-5 3-3-3 (sign of silence) 145 Hierophant: O great and dreaded Lord of Shadows He who is God of all Life & the giver of life, It is Thee we invoke. (all repeat last line) Hierophant: Behold, the West is Ameti Land of the Dead To which many have gone for rest and renewal. OPEN WIDE THE GATES THROUGH WHICH ALL MUST PASS LET THE SHELLS OF KINDERED SOULS RETURN THIS NIGHT GUIDED BY THE SACRED FIRE SEEN IN ALL WORLDS DESCEND UPON US, ALL ARE TRULY WELCOME TO OUR FESTIVAL. MAY YOU REMAIN AMONG US TILL THE FIRST LIGHT OF DAWN... IN PEACE AND HARMONY APPROACH THE WALLS OF OUR CASTLE (all repeat) 3-3-3 5-5-5-5-5 3-3-3 (put more incense in censer) Hierophant: Hail those from the caverns of the dark. (all repeat) pick up contract at sacrifice; KINDERED SOULS HERE THIS NIGHT, TO THEE WE GIVE OUR SACRIFICE UPON THIS PAPER WE EACH HAVE WRITTEN A CONTRACT BINDING OF SOULS TO SOULS SO INTO THE FLAMES & LET IT BE CONSUMED IT IS BETWEEN YOU AND I, NO ONE ELSE. as written, to bind the contract drink of the blood. ....done So mote it be (all repeat). Others who desire a sacrifice may now do such; come forward one after another. all participating in the sacrifice drop in 'contract' repeating as before with wine then saying 'so mote it be'... all should repeat after each sacrifice 'so mote it be'. After last sacrifice; all raise hands upward, vibrating AUM Hierophant: Our sacrificing done, I proclaim this evening rite over LOVE IS THE LAW, LOVE UNDER WILL. (all repeat) 146 T W O W I T C H E S A Modern Craft Fairy-Tale ========================= by Mike Nichols Once upon a time, there were two Witches. One was a Feminist Witch and the other was a Traditionalist Witch. And, although both of them were deeply religious, they had rather different ideas about what their religion meant. The Feminist Witch tended to believe that Witchcraft was a religion especially suited to women because the image of the Goddess was empowering and a strong weapon against patriarchal tyranny. And there was distrust in the heart of the Feminist Witch for the Traditionalist Witch because, from the Feminist perspective, the Traditionalist Witch seemed subversive and a threat to "the Cause". The Traditionalist Witch tended to believe that Witchcraft was a religion for both men and women because anything less would be divisive. And although the Goddess was worshipped, care was taken to give equal stress to the God-force in nature, the Horned One. And there was distrust in the heart of the Traditionalist Witch for the Feminist Witch because, from the Traditionalist viewpoint, the Feminist Witch seemed like a late-comer and a threat to "Tradition". These two Witches lived in the same community but each belonged to a different Coven, so they did not often run into one another. Strange to say, the few times they did meet, they felt an odd sort of mutual attraction, at least on the physical level. But both recognized the folly of this attraction, for their ideologies were worlds apart, and nothing, it seemed, could ever bridge them. Then one year the community decided to hold a Grand Coven, and all the Covens in the area were invited to attend. After the rituals, the singing, the magicks, the feasting, the poetry, and dancing were concluded, all retired to their tents and sleeping bags. All but these two. For they were troubled by their differences and couldn't sleep. They alone remained sitting by the campfire while all others around them dreamed. And before long, they began to talk about their differing views of the Goddess. And, since they were both relatively inexperienced Witches, they soon began to argue about what was the "true" image of the Goddess. "Describe your image of the Goddess to me," challenged the Feminist Witch. The Traditionalist Witch smiled, sighed, and said in a rapt voice, "She is the embodiment of all loveliness. The quintessence of feminine beauty. I picture her with silver-blond hair like moonlight, rich and thick, falling down around her soft shoulders. She has the voluptuous young body of a maiden in her prime, and her clothes are the most seductive, gossamer thin and clinging to her willowy frame. I see her dancing like a young elfin nymph in a moonlit glade, the dance of a temple priestess. And she calls to her lover, the Horned One, in a voice that is gentle and soft and sweet, and as musical as a silver bell frosted with ice. She is Aphrodite, goddess of sensual love. And her lover comes in answer to her call, for she is destined to become the Great Mother. That is how I see the Goddess." 147 The Feminist Witch hooted with laughter and said, "Your Goddess is a Cosmic Barbie Doll! The Jungian archetype of a cheer-leader! She is all glitter and no substance. Where is her strength? Her power? I see the Goddess very differently. To me, she is the embodiment of strength and courage and wisdom. A living symbol of the collective power of women everywhere. I picture her with hair as black as a moonless night, cropped short for ease of care on the field of battle. She has the muscular body of a woman at the peak of health and fitness. And her clothes are the most practical and sensible, not slinky cocktail dresses. She does not paint her face or perfume her hair or shave her legs to please men's vanities. Nor does she do pornographic dances to attract a man to her. For when she calls to a male, in a voice that is strong and defiant, it will be to do battle with the repressive masculine ego. She is Artemis the huntress, and it is fatal for any man to cast a leering glance in her direction. For, although she may be the many-breasted Mother, she is also the dark Crone of wisdom, who destroys the old order. That is how I see the Goddess." Now the Traditionalist Witch hooted with laughter and said, "Your Goddess is the antithesis of all that is feminine! She is Yahweh hiding behind a feminine mask! Don't forget that it was his followers who burned Witches at the stake for the "sin" of having "painted faces". After all, Witches with their knowledge of herbs were the ones who developed the art of cosmetics. So what of beauty? What of love and desire?" And so the argument raged, until the sound of their voices awakened a Coven Elder who was sleeping nearby. The Elder looked from the Feminist Witch to the Traditionalist Witch and back again, saying nothing for a long moment. Then the Elder suggested that both Witches go into the woods apart from one another and there, by magick and meditation, that each seek a "true" vision of the Goddess. This they both agreed to do. After a time of invocations, there was a moment of perfect stillness. Then a glimmer of light could be seen in the forest, a light shaded deepest green by the dense foliage. Both Witches ran toward the source of the radiance. To their wonder and amazement, they discovered the Goddess had appeared in a clearing directly between them, so that neither Witch could see the other. And the Traditionalist Witch yelled "What did I tell you!" at the same instant the Feminist Witch yelled "You see, I was right!" and so neither Witch heard the other. To the Feminist Witch, the Goddess seemed to be a shining matrix of power and strength, with courage and energy flowing outward. The Goddess seemed to be holding out her arms to embrace the Feminist Witch, as a comrade in arms. To the Traditionalist Witch, the Goddess seemed to be the zenith of feminine beauty, lightly playing a harp and singing a siren song of seduction. Energy seemed to flow towards her. And she seemed to hold out her arms to the Traditionalist Witch, invitingly. From opposite sides of the clearing, the Witches ran toward the figure of the Goddess they both loved so well, desiring to be held in the ecstasy of that divine embrace. But just before they reached her, the apparition vanished. And the two Witches were startled to find themselves embracing each other. And then they both heard the voice of the Goddess. And, oddly enough, it sounded exactly the same to both of them. It sounded like laughter. 148 WICCA From My Point of View by Lady Phoenix I can give you a brief overview of Wicca. (I don't speak for all Wiccans, only myself. There are some differences in the different Traditions.) Webelievethatthe ultimategodheadisunknowable. Thisdoesn't make for a good working relationship with the deity, however. So, we break it down into a Goddess and a God. Different Wiccans worship different Gods/Goddesses. We can utilize *any* pantheon. Some worship Pan/Diana, some Cernnunos/Aradia, Isis/Osiris, and many others. We see our Goddess as being Triple Aspected -- Maiden, Mother, and Crone, and she is reflected in the phases of the Moon -- Waxing, Full and Waning. We see the God as the Lord of Nature, and he is reflected in the seasonal changes. Like Jesus Christ, he dies for the land and the people, and is reborn. In general, we believe in reincarnation and karma. What you call Heaven, we call the Summerlands. We don't believe that Hell exists (or Satan either.) We believe that there should be balance in all things - when the balance is disturbed, that's when 'evil' occurs. Fire, for example is not 'evil'. It could be considered such when it becomes out of balance, as in a forest fire, or house fire. Controlled fire is a useful tool. Anger is not 'evil', but when unbridled can't help but lead to negative things. When properly expressed and balanced with constructive working to correct that which invoked the anger - it, too, can be a useful tool. We regard the Earth as our Mother, and try to have respect for Her by not polluting her and try to live in harmony with Her and Her ways. Womenreflectthe Goddess,Menreflectthe God,sotheWicca have a Priestess and Priest to 'run' the religious services. We call our services circles. Thiswassortof an"Reader'sDigestCondensedVersion" ofWicca. If you have any questions or want more detail on any of this, please let me know. Thank you for asking. Blessed be >>Phoenix<< * Origin: InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123) 149 The following is an excerpt from "Witchcraft: The Old Religion" by Dr. L. L. Martello. Questions and Answers. Q. What is the best way for one who is interested in the Old Religion to make contact with a genuine coven? A. Subscribe to all of the Pagan and Witchcraft publications. It's easier to get into a Pagan grove which often acts as a backdoor to the Craft, since many are Wicca-oriented in their worship and rituals. Fill out a Coven-Craft application form issued by WICA. To obtain yours, enclose a self-addressed stamped envelope. WICA's address is Suite 1B, 153 West 80 Street; New York 10024, Q. What are the major feast-days of Witches? Could you tell me more about the origins of Halloween? A. Most Anglo-American covens celebrate the following holy days. The four major ones are Oimelc or Candlemas on February 2; May Eve, Beltane, or Walpurgisnacht on April 30; Lammas on July 31 or August 1; and of course Halloween or Samhain on October 31. The four minor Holy Days are the two solstices: Yule, around December 22; and Midsummer, around June 21 or 22. The other two are the equinoxes: March 20-21 for spring and the fall equinox on September 22 or 23. The following will help to give you some idea of the origins of Halloween: November Eve, All Hallows' Eve, the Gaelic fire festival of Samhain, now generally called Halloween, represents the summer's end, when the Earth Goddess turns over her reign to the Horned God of the Hunt, the transition from life to death, from an agrarian time to one of hunting, from summer to winter, from warmth to coldness, from light to darkness. It has been Christianized into All Saints' Day, a time when the souls of the departed wander the land and in some cases where the souls of the living temporarily join their spirit brethren, a time for mediumship, remembrance of departed loved ones, and celebration (as opposed to mourning) of the dead. The Roman Goddess of fruits and seeds, Pomona, was worshipped on this day. The stored fruits and seeds of the summer were then opened for the celebrants. Apples and nuts were the main fruits. This was also the autumn harvest festival of the Druids. They believed in the transmigration of souls and taught that Saman, the Lord of Death, summoned those wicked souls who were condemned to occupy the bodies of animals in the preceding twelve months. The accused believed that they could propitiate Saman by gifts and incantations, thus lessening if not eliminating their sentences. This was also the time when the Druids lit huge bonfires in honor of Baal, a custom continued in Britain and Wales until recent times. In Ireland October 31 was called Oidhche Shamhna, or Vigil of Saman. In his Collectanea de Rebus Hibernicis, Villancey says that in Ireland the peasants assembled with clubs and sticks, "going from house to house, collecting money, breadcake, butter, cheese, eggs, etc., for the feast, repeating verses in honor of the solemnity, demanding preparations for the festival in the name of St. Columb Kill, desiring them to lay aside the fatted calf and to bring forth the black sheep. The good women are employed in making the griddlecake and candles; these last are sent from house to house in the vicinity, and are lighted up on the (Saman) next day, before which they pray, or are supposed to pray, for the departed soul of the donor. Every house abounds in the best viands they can afford: apples and nuts are devoured in abundance; the nutshells are burnt, and from the ashes many strange things are foretold; cabbages are torn up by the root; hemp-seed is sown by the maidens, and they believe that if they look back they will see the apparition of the man 150 intended for their future spouse; they hang a smock before the fire, on the close of the feast, and sit up all night, conceal ed in the corner of the room, convinced that his apparition will come down the chimney and turn the smock; they throw a ball of yarn out of the window, and wind it on the reel within, convinced that if they repeat the Pater Noster backwards, and look at the ball of yarn without, they will then also see his sith or apparition; they dip for apples in a tub of water, and endeavor to bring one up in the mouth; they suspend a cord with a cross-stick, with apples at one point, and candles lighted at the other, and endeavor to catch the apple, while it is in a circular motion, in the mouth." Vallancey concludes that these practices are the remnants of Druidism and will never be eradicated while the name of Saman remains. In this brief passage we will see the origins of many modern Halloween practices, such a trick or treat, the Jack-o-Lantern, and apple bobbing. In the island of Lewis the name Shamhna, or Saman, was called Shony. One writer in disgust described "an ancient custom here to sacrifice to a sea-god, called Shony, at Hallowtide." The supposed Christian inhabitants would gather at the Church of St. Mulvay, each family bringing provisions and malt which was brewed into ale. They chose one of themselves to wander into the sea at night up to his waist. He then poured out a cup of ale calling upon Shony to less his people for the coming year. "At his return," this writer says, "they all went to church, where there was a candle burning upon the altar; and then standing silent for a little time, on of them gave a signal, at which the candle was put out, and immediately all of them went to the fields, where they fell a-drinking ale, and spent the rest of the night in dancing and singing. The ministers in Lewis told me they spent several years before they could persuade the vulgar natives to abandon this ridiculous piece of superstition." The name Saman shows evidence of Druidism in the Irish. Another word, the name of a drink, is "lambswool." It is made from bruising roasted apples and mixing it with ale or milk. The Gentlemen's Magazine for May, 1784, says, "this is a constant ingredient at a merrymaking on Holy Eve." Vallancey shrewdly traced its etymological origin when he said, "The first day of November was dedicated to the angel presiding over fruits, seeds, etc., and was therefore named La Mas Ubhal,--that is, the day of the apple fruit,--and being pronounced Lamasool, the English have corrupted the name to Lambs-wool." The angel referred to of course is the Roman Goddess Pomona. 151 Q. Are these Holy Days the same throughout the world? A. No. However, there are many universal similarities between all the pagan religions. Names, dates, and days vary according to national origin. For instance, one of the Holy Days still celebrated by many It alien and some Sicilian traditions is the Lupercalia, on February 15. It has since been Christianized into St. Valentine's Day on Feb. 14. Let me quote from the WICA Newsletter: Ancient Roman festival honoring Lupercus, God of Fertility. It was called dies februatus meaning 'day of expiation.' The Lupercal --'wolf's grotto' --a cave on the western slope of Palatine Hill. Near it was the ficus ruminalis, the fig tree under which Romulus and Remus were found and nursed by a she-wolf. The Lupercai who celebrated this yearly festival were made up of the Fabian who belonged to the Sabines and the Quintilian Lupercai, the Latins. Later in honor to Julius Caesar, there was added the Julian Brotherhood. They sacrificed a goat. Young neophytes were brought in. The High Priest touched their foreheads with the bloody knife. Then another priest wiped away the blood with wool dipped into milk. The feast began with the celebrants clothed only in goat skins and carrying (really hiding) thongs made from the same goat hides. They ran up and down the streets of the city striking anyone who passed them. Women came forward to be hit by the goat-thongs, believing it enhanced their own fertility. This was also a symbolic purification of the land and of the persons touched. This was on of the last Pagan rites to be given up before Christianity completely dominated the country. It is still celebrated today but in modern form, without the goat or any other kind of sacrifice, but all wearing skins and goat horns in a special streghe ritual." Q. What are some of the Christian holy days that are based upon or borrowed from ancient Pagan Religions? A. You'll find many of them discussed in this book. However, briefly, here are some of them. December 25 in ancient times was the day celebrated in honor of the sun, deified in such figures as Mithra, Osiris, Horus, and Adonis. It was also the feast day of Bacchus, Krishna, Sakia, and others. The legends of these Gods were the same as those attributed to Jesus Christ by the early Church. Pope Julius I in A.D. 337 made December 25 the official day to celebrate Jesus's birth, following older traditions who honored their founders on that date. It was also the ancient celebration of the winter solstice. There is absolutely no record in the Bible or elsewhere of when Jesus Christ was born. All of us are still paying tribute to the ancient Gods and Goddesses by the names of our days of the week. English French Italian Spanish Planet GOD Sunday Dimanche Domani Domingo Sun Mithra Monday Lundi Lunedi Lunes Moon Diana Tuesday Mardi Martedi Martes Mars Tiw Wednesday Mercredi Mercoledi Miercoles Mercury Mercury Thursday Jeudi Giovedi Jueves Jupiter Jove-Thor Friday Vendredi Venerdi Viernes Venus Venus-Freya Saturday Samedi Sabato Sabado Saturn Saturn 152 Two of the English names come from Old Saxon rather than Latin. Tiw's Day became Tuesday in honor of the old Teutonic deity, Tiw or Tives. Wednesday is named after the old Teutonic Norse God Wodan or Wotan. The Saxon word for day is doeg. In olden times the days were called Jove's Doeg (Thursday), Mercury's Doeg (Wednesday), Mar'sDoef (Tuesday), etc. Friday was the day when the ancients paid tribute to Venus--the love day. When Christianity became dominant, Friday was no longer considered lucky--Jesus was crucified on that day; also, the uninhibited sexual rites dedicated to the love Goddess Venus was considered a great "sin.