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actions and there are outcomes. The aim is not to live according
to guidelines, but to understand as fully as possible the
consequences of the things we do, and to decide, in the light of
our understanding (which has hopefully kept pace with our power),
whether we are prepared to live with the outcomes.
And so to sacrifice. There is a problem here. The problem arises
from the perception that in magic you don't get something for
nothing, and if you want to bring about change through magic you
have to pay for it in some way. So far so good. The question is:
what can you give in return? There is a widespread belief that
you can sacrifice a living creature, and while most magicians
(self included) abhor the idea, the perpetuation of this idea is
still being used as a stick to beat the magical and pagan
community about the head. The issue is further complicated by the
fact that if one looks at surviving shamanistic practices
worldwide, or looks at the origins of most religions, ritual
animal sacrifice is endemic. That doesn't make it right, and I
have an unshakeable prejudice that it isn't an acceptable thing
to do, but I am only too aware of my hypocrisy when I order a
chicken curry, so I'm not going to stand on a soapbox and rant on
about it.
What I prefer to do is to examine what the notion of
sacrifice means. What can one legitimately sacrifice? You can't
legitimately sacrifice anything which is not yours to give, and
so the answer to the question "what can I sacrifice" lies in the
answer to the question "what am I, and what have I got to give?".
You certainly aren't any other living being, and if you don't
make the mistake of identifying yourself with your possessions
you will see that the only sacrifice you can make is yourself,
because that is all you have to give. Every ritual intention
requires that you sacrifice some part of yourself, and if you
don't make the sacrifice willingly then either the ritual will
fail, or the price will be exacted anyway. I don't have a
rational justification for this statement, and it certainly isn't
based on "karma" or a paranoid feeling that accountants are
everywhere; the belief was handed on to me as part of my magical
training, and having observed the way in which "magical energy"
is utilised to carry out intentions, it makes sense. Each person
has a certain amount of what I will call "life energy" at their
disposal - some people call it "personal power", and you can
sacrifice some of that energy to power the ritual. Sacrifice does
not mean turning the knife on yourself (and there are plenty of
people who do that). What it means in ordinary down-to-earth
terms is that you promise to do something in return for your
intention, and you link the sacrifice to the intention in such a
way that the sacrifice focuses energy along the direction of your
intention. For example, my cat was ill and hadn't eaten for three
weeks, so, as a last resort, fearing she was about to die of
starvation, I carried out a ritual to restore her appetite, and
as a sacrifice I ate nothing for 24 hours. I used my (real)
hunger to drive the intention, and she began eating the following
day.
Any personal sacrifice which hurts enough engages a deep
impulse to make the hurt go away, and the magician can use that
impulse to bring about magical change by linking the removal of
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the pain to the accomplishment of the intention. And I don't mean
magical masochism. We are (subject to all caveats on
generalisations) creatures of habit who find comfort and security
by living our lives in a particular way, and a change to that
habit and routine causes some discomfort and an opposing desire
to return to the original state: that desire can be used. Just as
a ritual intends to change the world in some way, so a sacrifice
forces us to change ourselves in some way, and that liberates
magical energy. If you want to heal someone, don't just do a
ritual and leave it at that; become involved in caring for them
in some way, and that *active* caring can act as a channel for
whatever power you have invoked. If you want to use magic to help
someone out of a mess, provide them with active, material help as
well; conversely, if you can't be bothered to provide material
help, your ritual will be infected with that same inertia and
apathy - true will, will out, and in many cases our true will is
to flatter the ego and do nothing substantive. I speak from
experience.
From a magical perspective each one of us is a magical being
with a vast potential of power, but that is denied to us by an
innate, fanatical, and unbelievably deep-rooted desire to keep
the world in a regular orbit serving our own needs. Self-
sacrifice disturbs this equilibrium and lets out some of that
energy, and that is why egoless devotion and self-sacrifice has a
reputation for working miracles.
4.5 The Main Ritual
After invoking the Powers and having stated the intention
and sacrifice, there would seem to be nothing more to do, but
most people like to prolong the contact with the Powers and carry
out some kind of symbolic ritual for a period of time varying
from minutes to days. Ritual as I have described it so far may
seem like a cut-and-dried exercise, but it isn't; it is more of
an art than a science, and once the Circle and Gates are opened,
and the Powers are "in attendance", whatever science there is in
ritual gives way to art. Magicians operate in a world where
ordinary things have complex symbolic meanings or
correspondences, and they use a selection of consecrated
implements or "power objects" in their work. The magician can use
this palette of symbols within a ritual to paint of picture which
signifies an intention in a non-verbal, non-rational way, and it
is this ability to communicate an intention through every sense
of the body, through every level of the mind, which gives ritual
its power. I can't say any more about this because it is personal
and unique to every magician, and each one develops a style which
works best for them.
4.6 Dismissal of Powers
Once the ritual is complete the Powers are thanked and
dismissed. This begins the withdrawal of consciousness back to
its pre-ritual state.
4.7 Close Gates/Close Circle
The final steps are closing the Gates (thus sealing off the
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altered state of consciousness) and closing the Circle (thus
returning to the everyday world). The Circle should not be closed
if there is any suspicion that the withdrawal from the altered
state has not been completed fully. I like to carry out a sanity
check between closing the Gates and closing the Circle. It
sometimes happens that although the magician goes through the
steps of closing down, the attention is not engaged, and the
magician remains in the altered state. This is not a good idea.
The energy of that state will continue to manifest in every
intention in everyday life, and all sorts of unplanned things
will start to happen. A related problem is that every magician
will find sooner or later an altered state which compensates for
some of their perceived inadequacies (in the way that many people
like to get drunk at parties), and they will not want to let go
of it because it makes them feel good, so they come out of the
ritual in an altered state without realising they have failed to
close down correctly. This is called obsession, and it is one of
the interesting difficulties of magical work.
Closing down correctly is important if you don't want to end
up like a badly cracked pot. If you don't feel happy that the
Powers have been completely dismissed and the Gates closed
correctly, go back and repeat the steps again.
5. Maps & Correspondences
If consciousness is imagined as a space we can move around in,
then it is a space of several dimensions. An indespensible tool
for any magician is a method for describing this space and its
dimensions, a method to specify the "the coordinates of
consciousness", like giving a map reference. The magician uses
such a descriptive method to say "this is where I want to get
to", and you can imagine a ritual as a vehicle which transports
him or her to the destination and back again.
A descriptive method of this type is one of the most obvious
and characteristic features of a particular magical technique,
because states of consciousness are usually described using a
dense mesh of symbolism and metaphor, and if a magical tradition
has been around for any length of time it becomes identified by
the details of this symbolism. Given the tendency for maps to be
confused with territory, there is a tendency for symbolism to
take on a life of its own and become completely detached from
authentic magical technique. People confuse magical symbolism
with magic; its use as a coordinate system is lost, vast tomes of
drivel are written, and every manner of absurdity follows.
I am a Kabbalist by training and use a map of consciousness
called "The Tree of Life". This map has been coloured in using a
thousand years of symbolism, and the result is called "the
Correspondences", and it is a system which allows me to navigate
around the dimensions of consciousness with some precision. There
are many other maps, some well worn by history, some not, and my
choice is a matter of personal preference. It works for me
because of the kind of person I am, but it is only a map and I
wouldn't pretend that there was anything intrinsically special
about it.
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Many magicians operate within a religious framework. The
Christian Mass is a magical ritual par excellence, and there are
several other magical rituals associated with Christianity. Some
magicians work within a pantheon - Graeco-Roman, Egyptian,
Scandinavian, Aztec or whatever. Some (e.g. Crowley) invent their
own religion. A characteristic of all these systems is that they
provide a complex mesh of symbol and metaphor, a map for the
magician to work within. For any pantheon it is usually
straightforward (with some bending, stretching and hitting with
a hammer) to identify a personification for the following aspects
of consciousness:
heaviness, old-age, stagnation, limitation, inertia
creativity, inspiration, vision, leadership
violence, force, destructiveness
harmony, integrity, balance, wholeness
love, hate, passion, sensual beauty, aesthetics, emotional
power, nurture
reason, abstraction, communication, conceptualisation, logic
imagination, instinct, the unconscious
practicality, pragmatism, stolidity, materialism
And once we have gods and goddesses (or saints) to personify
these qualities, a weave of metaphors and associations elaborates
the picture; the Moon is instinct, fire is both destructive and
energetic, death is a sythe, air and mercury are "the same", and
so on. The meaning of a symbol is personal - white means "death"
to some and "purity" to others. What matters is that the magician
should have a clear map, and with it the ability to invoke
different aspects of consciousness by using the symbolism of
gods, goddesses, archangels, demons or whatever. It does not
matter whether the magician believes in the literal reality of
the territory or not, as long as he or she treats the map with
respect and does not muddy the water by dabbling with too many
different maps. There are two principal ways in which maps become
muddled, and as the main theme of these notes is the precise use
of limitation in conjuction with magical consciousness, I think
it is worth mentioning what I see as potential pitfalls. The
first pitfall is mixing systems; the second is working with other
people.
There is a tendency nowadays to muddle different systems of
correspondences together, to add Egyptian gods to a Kabbalistic
ritual, to say that Tanith is really the same as Artemis, or that
Cybele and Astarte and Demeter are "just" different names for the
Mother Goddess, to find parallels between Thor and Mars, between
Kali and Hecate, between the Virgin Mary and Isis, until, like
different colours of paint mixed together, everything ends up in
shades of muddy brown. This unifying force is everywhere as
people find universal themes and try to make links between groups
and systems.
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It is (in my opinion) a bad idea to mix systems together in
a spirit of ecumenical fervour. Correspondences are like
intentions: the sharper and more clearly defined they are, the
better they work. Despite a few similarities, the Virgin Mary is
nothing like Isis, and Demeter has very little in common with
Astarte. Syncretism usually takes place slowly over the
centuries, so that for most people there is no distinction
between the classical Greek and Roman pantheons and Mercury is a
synonym for Hermes, but to do it in real-time in your own head is
a recipe for muddle-headedness.
Symbols can be diffused when people work together in a
group. It is a mistake to believe that "power" is raised in
direct proportion to the number of people taking part in a
ritual. Unless people have been trained together and have similar
"maps", then the ritual will have a different effect on each
person, and although more power may be raised, it will be
unfocussed and will probably earth itself through unexpected
channels. When people begin working together there will be a
period of time when their work together will probably be less
effective than any one of them working alone, but after a time
their "maps" begin to converge and things start to improve
dramatically. There is nothing magical about this - it is a
phenomenon of teams of people in general. I don't like "spectator
rituals" for this reason; you are either in it or your are out,
and if you are out, you are out the door.
Does it matter what map, what system of correspendences a
person uses? Is there a "best" set? This is an impossible
question to answer. What can be said is that working within any
magical framework incurs a cost. The more effective a magical
system is at limiting, engaging and mobilising the creative power
of consciousness, the more effective it is at ensnaring
consciousness within its own assumptions and limitations. If a
person works within a belief system where the ultimate nature of
God is pure, unbounded love, joy and bliss, then that closes off
other possibilities.
Without sitting in judgement of any set of beliefs, I would
say that the best belief system and the best system of
correspondences is one which allows consciousness to roam over
the greatest range of possibilities, and permits it the free-will
to choose its own limitations. And that is a belief in itself.
6. Conclusion
The gist of these notes is that ritual is a technique for
focussing magical power through the deliberate use of limitation.
Limitation comes from the belief system of the magician, and the
set of correspondences used to create symbolism within the
ritual. Further limitation comes from the structure of the ritual
itself, and ultimately from the statement of intention. With
practise these elements add up to a single-mindedness which can
shift consciousness out of its normal orbit.
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Shamanism (Internet)
Overview-Frequently Asked Questions (FAQ)
Summary: This FAQ contains a general overview on shamanism.
It should be read by anyone interested in understanding the what
is meant by shamanism and what differentiates shamanism form
other forms of ecstatic experience
Keywords: shaman, anthropology, ethnography, consciousness, spirit,
oobe
Organization: La Casa del Paese Lontano
Date: Wed, 9 Mar 1994 02:37:55 GMT
Lines: 227
Archive-name: shamanism/overview
Last-modified: 8 March 1994
Version: 1.1
NOTE: The following general overview of shamanism is not intended to
be the last word or the definitive work on this subject. Rather it is,
as its title implies, intended to provide the participant or reader with
a set of guidelines that will familiarize them with the general use of
the terms shamanism, shaman and shamanic in the trends, study and
practice of historic, traditional and contemporary shamanic experience.
The word 'shaman comes to English from the Tungus language via Russian.
Among the Tungus of Siberia it is both a noun and a verb. While the
Tungus have no word for shamanism, it has come into usage by anthropolo-
gists, historians of religion and others in contemporary society to
designate the experience and the practices of the shaman. Its usage has
grown to include similar experiences and practices in cultures outside
of the original Siberian cultures from which the term shaman originated.
Thus shamanism is not the name of a religion or group of religions.
Particular attention should be paid to the use of qualifying words
such as "may" or "usually". They indicate examples or tendencies and
are not, in any way, intended to represent rigid standards
Please send comments to deane@netcom.com (Dean Edwards).
Shamanism-General Overview-Frequently Asked Questions (FAQ)
(c November, 1993 by Dean Edwards)
This FAQ shall be posted monthly and is maintained by Dean Edwards
(deane@netcom.com). It is intended for the private non-commercial use
of Usenet users. It may not be sold without the permission of the
author.
Table of Contents:
1. Terms used in this FAQ
2. What is shamanism?
3. What is Shamanic Ecstasy?
4. Becoming a shaman
5. The role of trauma in the development of a shaman
6. The relationship between shamanic traditions and culture
7. The role of Shamanic Ecstasy
8. The origin of the term "shamanism"
9. Roles of the shaman
10. Reasons for this FAQ
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1. Why were the terms used in this FAQ selected and do they have special
meanings. There is an extensive literature about shamanism that has been
compiled since the late Eighteenth Century. Like any field of study and
religious practice, shamanism has developed a specialized vocabulary.
Please note that some of the words used in the material that follows are
drawn from scholars who have a solid background in shamanic studies and
may have meanings that are specific and less general than is often the
case in popular usage. Consulting a good dictionary should clear up any
points of confusion.
2. What is Shamanism?
Shamanism is classified by anthropologists as an archaic
magico-religious phenomenon in which the shaman is the great master
of ecstasy. Shamanism itself, was defined by the late Mircea Eliade
as a technique of ecstasy. A shaman may exhibit a particular magical
specialty (such as control over fire, wind or magical flight). When a
specialization is present the most common is as a healer. The
distinguishing characteristic of shamanism is its focus on an
ecstatic trance state in which the soul of the shaman is believed to
leave the body and ascend to the sky (heavens) or descend into the
earth (underworld). The shaman makes use of spirit helpers, which
he or she communicates with, all the while retaining control over
his or her own consciousness. (Examples of possession occur, but
are the exception, rather than the rule.) It is also important to
note that while most shamans in traditional societies are men,
either women or men may and have become shamans.
3. What is Shamanic Ecstasy and how does it compare with other
forms of ecstasy?
From the Greek 'ekstasis', ecstasy literally means to be placed
outside, or to be placed.This is a state of exaltation in which a
person stands outside of or transcends his or herself. Ecstasy may
range from the seizure of the body by a spirit or the seizure of a
person by the divine, from the magical transformation or flight of
consciousness to psychiatric remedies of distress.
Three types of Ecstasy are specified in the literature on the subject:
1. Shamanic Ecstasy
2. Prophetic Ecstasy
3. Mystical Ecstasy
Shamanic ecstasy is provoked by the ascension of the soul of the
shaman into the heavens or its descent into the underworld. These
states of ecstatic exaltation are usually achieved after great and
strenuous training and initiation, often under distressing
circumstances. The resulting contact by the shaman with the
higher or lower regions and their inhabitants, and also with
nature spirits enables him or her to accomplish such tasks as
accompanying the soul of a deceased into its proper place in the
next world, affect the well-being of the sick and to convey the
story of their inner travels upon their return to the mundane
awareness.
The utterances of the shaman are in contrast with those of prophetic
and mystical ecstasy. The prophet literally speaks for God, while the
mystic reports an overwhelming divine presence. In mysticism, the
direct knowledge or experience of the divine ultimate reality, which is
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perceptible in two ways, emotional and intuitive. While these three
varieties of ecstatic experience are useful for the purposes of
analysis and discussion, it is not unusual for more than one form of
ecstasy to be present in an individual's experience.
However, it can be argued that, generally speaking, there are three
perceptive levels of ecstasy.
1) The physiological response, in which the mind becomes absorbed in
and focused on a dominant idea, the attention is withdrawn and the
nervous system itself is in part cut off from physical sensory input.
The body exhibits reflex inertia, involuntary nervous responses, frenzy.
2) Emotional perception of ecstasy refers to overwhelming feelings of
awe, anxiety, joy, sadness, fear, astonishment, passion, etc.
3) Intuitive perception communicates a direct experience and
understanding of the transpersonal experience of expanded states of
awareness or consciousness.
While the physiological response is always present, the emotional
response may or may not be significant when intuition is the principal
means of ecstatic perception. Some have argued that beyond the intuitive
state there is a fourth condition in which the holistic perception
exceeds mental and emotional limitations and understanding.
The ecstatic experience of the shaman goes beyond a feeling or percep-
tion of the sacred, the demonic or of natural spirits. It involves the
shaman directly and actively in transcendent realities or lower realms
of being.
4. How does one become a shaman?
Some have wondered if the experience of shamanic ecstasy or flight
makes a person a shaman. Generally speaking, most would say no.
A shaman is more than someone with an experience. First, he or she
is a trained initiate. Usually years of trenculturalization and
under a mentor precede becoming a functioning shaman. Second, a
shaman is not just an initiate who has received inner and outer
training, but is a master of shamanic journeying and techniques
(shamanic ecstasy). This is not a casual acquaintance with such
abilities, there is some degree of mastery of them. Finally, a
shaman is a link or bridge between this world and the next. This
is a sacred trust and a service to the community. Sometimes a
community that a shaman serves in is rather small. In other
instances it may be an entire nation. A lot of that depends on
social and cultural factors.
One becomes a shaman by one of three methods:
a) Hereditary transmission;
b) Spontaneous selection or "call" or "election";
c) personal choice and quest. (This latter method is less frequent
and traditionally such a shaman is considered less powerful than one
selected by one of the two preceding methods.) The shaman is not
recognized as legitimate without having undergone two types of
training:
1) Ecstatic (dreams, trances, etc.)
2) Traditional ("shamanic techniques, names and functions of
spirits,mythology and genealogy of the clan, secret language, etc.) The
two-fold course of instruction, given by the spirits and the old master
shamans is equivalent to an initiation." (Mircea Eliade, The Encyclo-
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pedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also
possible for the entire process to take place in the dream state or in
ecstaticexperience. Thus, there is more to becoming a shaman than a
single experience. It requires training, perseverance and service.
5. What is the role of personal trauma or crisis in the selection or
development of a shaman?
A common experience of the call to shamanism is a psychic or spiritual
crisis, which often accompanies a physical or even a medical crisis, and
is cured by the shaman him or herself. This is a common occurrence for
all three types of shamanic candidates described above. The shaman is
often marked by eccentric behavior such as periods of melancholy,
solitude, visions, singing in his or her sleep, etc. The inability of
the traditional remedies to cure the condition of the shamanic candidate
and the eventual self cure by the new shaman is a significant episode in
development of the shaman. The underlying significant aspect of this
experience, when it is present,is the ability of the shaman to manage
and resolve periods of distress.
6. Does the presence of an active shamanic tradition necessarily mean
that the society itself should be deemed "shamanic"?
No, not at all. The presence of shamanism in a nation or a community
does not mean that shamanism is central to the spiritual or religious
life of the community or region. Shamanism often exists alongside and
even in cooperation with the religious or healing practices of the
community.
7. What is meant by shamanic ecstasy and what role does it actually play
in shamanism?
The ecstatic technique of shamanism does not involve itself in the broad
range of ecstasy reported in the history of religion. It is specifically
focused on the transpersonal movement of the consciousness of the
shaman into higher or lower realms of consciousness and existence.
Another aspect of shamanism is that compared to other spiritual
traditions, it is a path that the individual walks alone. While much of
the focus of shamanic studies has been on the shamanic complexes of
north and central Asia, shamanism is a universal phenomenon, not
confined to any particular region or culture.
8. What is the origin of the word "shaman"?
Shaman comes from the language of the Tungus of North-Central Asia. It
came into use in English via Russian.
9. What are the usual roles of a shaman?
In contemporary, historical or traditional shamanic practice the shaman
may at times fill the role of priest, magician, metaphysician or healer.
Personal experience is the prime determinant of the status of a shaman.
Knowledge of other realms of being and consciousness and the cosmology
of those regions is the basis of the shamanic perspective and power.
With this knowledge, the shaman is able to serve as a bridge between the
mundane and the higher and lower states The shaman lives at the edge of
reality as most people would recognize it and most commonly at the edge
of society itself. Few indeed have the stamina to adventure into these
realms and endure the outer hardships and personal crises that have been
reported by or observed of many shamans.
10. Why was this FAQ written?
This FAQ was originally written to support a new Usenet
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newsgroup, 'soc.religion.shamanism'. The purpose of this
newsgroup is to provide a forum for discussion and exchange of ideas,
views and information about historic,traditional, tribal and
contemporary shamanism. This FAQ is intended to provide a useful general
overview of what 'shamanism' actually means and what it is in practice.
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SPRING EQUINOX RITUAL
By Marian Starwatcher
Clothing : The priestess who will invoke Athena (1) can wear any robe
that feels right to her, but she will carry the sword. The priestess
invoking Demeter (2) should wear a green robe, but cover it with her
cloak to begin with. The priestess invoking Kore (3) should wear a
spring robe, covered with a dark cloak.
Before the ritual, place a large number of candles about the temple.
Leave them unlit. One tiny candle should be placed on the altar. The
matches should be put where they can be got at easily!
Burn Black Forest Incense ... a fair amount of it. Keep the door of
your temple CLOSED.
Have ready some lavender oil to burn later in the ritual.
Have the participants each bring a candle.
When the participants enter, have them stand in the centre of the
temple. It will be dark. Shut the door.
Priestess 1 goes to the east quarter, 2 to the south, 3 to the west.
Call the quarters theatrically.
All : Kore is in the underworld.
Priestess 1 : Blow, gentle breezes from the depths of the earth,
Bring us to her in safety.
All : Kore is in the underworld.
Priestess 2 : Come, tiny flame, shine in the depths of the earth,
Guide us to her in safety.
All : Kore is in the underworld.
Priestess 3 : Come, still dark waters in the depths of the earth,
Bring us to her in safety.
All : Kore is in the underworld.
Cold stone under our feet in the depths of the earth,
Bring us to her in safety.
P2 silently raises the circle. The participants seat themselves.
P3 : It is dark. So dark.
P2 : It is cold. So cold.
P1 : Where is the Grain Mother?
P3 : Where is Demeter?
P2 : She has turned her face from the earth.
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P1 : How can this be?
All : Mother Demeter, speak to us!
Mother Demeter, speak to us!
Mother Demeter, speak to us!
P2 : invokes Demeter.
Demeter : My daughter, where is my daughter?
Where is she for whom I made the sun shine?
Where is she for whom I made the grain grow?
Kore, Kore, Kore!
P1 invokes Athena.
Athena : She has gone below, Mother Demeter.
All : Kore is in the underworld.
Kore is in the underworld.
Kore is in the underworld.
Demeter : Then I will cover my face
And let the earth die.
Kore, Kore, Kore!
Athena : Mother, the people of the earth need you.
We are cold.
We are hungry.
We must have light.
Demeter : Kore, Kore, Kore!
Demeter turns her back.
Athena turns to the participants.
Athena : Then we must go below to her
And beseech her to return.
The earth must not die.
Athena moves to the altar and lights the tiny candle.
P3 : Our steps falter.
All : It is dark, dark.
P3 : Our sight falters.
All : It is dark, dark.
P3 : Our hearts falter.
All : It is dark, dark.
Athena : Courage, for I am with you.
Even in the darkness I am with you.
2713
Even in the coldness I am with you.
And see - we approach Kore on her throne!
Athena directs the participants' attention to the west.
All : Kore, speak to us!
Kore, speak to us!
Kore, speak to us!
P3 invokes Kore/Persephone.
Kore : I have gone below.
Why do you now come to me?
Athena : Kore, why are you here
In the dark and the cold?
Kore : Don't you know that all people
Even gods
Must go into the dark
And look within?
Athena : Kore, your Mother weeps for you.
Will you come home to us?
Kore : Don't you know that all children
Even gods
Must leave their Mothers
And grow into adulthood?
Athena : Kore, the earth is dying.
Will you come home to us?
Kore : The earth must not die.
I will beseech my mother
To bring life to the earth again.
Kore picks up the tiny candle and 'leads' the participants out.
Kore : We walk through the darkness of the underworld.
Our steps are sure.
We do not fear the darkness of the underworld,
For it is also the darkness within ourselves.
We wind our way through the caverns.
And now we feel the breath of the wind on our faces.
We emerge from the underworld to the earth.
The wind is cold.
The earth is dark.
Athena : Mother Demeter, we have returned.
Demeter : Kore, Kore, Kore!
Kore : Mother, I am here.
Demeter : Kore, you have returned!
Stay with me and run in the fields as you did before.
2714
Play in the gardens of the earth as you did before.
Kore : Mother, I cannot stay.
Demeter : Then I will cover my face and grieve,
And the earth will die.
Athena : The earth must not die.
Kore : I will stay with you
For half of the year.
But I must go below
For the other half.
Mother, look at me.
Demeter turns.
Demeter : But what is this?
Kore, you have changed.
Kore : I went below to change, Mother.
To grow.
Call me now Persephone,
For I have been to the underworld.
I have been within.
I must return to grow
And to help others grow.
Your world is the grain, Mother.
My world is the hearts of all people
Even gods.
Athena : It is just, Mother Demeter.
She must return below,
But for now she will stay with you.
Demeter : My daughter, you have grown wise.
I accept what you must do.
I will grieve when you go from me,
And the earth will become cold and dark.
But when you return,
The earth will live again.
See!
Athena, Demeter and Kore light all the candles. Persephone throws off
her cloak to reveal a spring robe. Demeter throws off her cloak to
reveal a green robe.
Athena : Persephone has returned!
The light has returned!
The warmth has returned!
Let us praise Mother Demeter
For she has brought the earth to life again.
Let us praise Persephone
For she has returned from the underworld
And will be there to guide us
2715
When we must go within.
All Chant : She has returned
The earth lives again!
We feel the warmth returning
The sun shines again!
We see the grain growing
The garden grows again!
Persephone, Demeter
Persephone, Demeter
Persephone, Demeter
The earth lives again!
Repeat, then repeat last line to build cone of power until Demeter
judges the cone ready. Send out the power to bring life to the earth
again.
Farewell the Goddesses.
All sit down, forming a sitting circle.
P1 : Long, long ago, there was no winter.
Summer ruled the Earth as Mother Demeter
Watched lovingly over her daughter Kore.
P2 : All people knew her and loved her
As the Grain Mother.
There was no hunger
And no one was ever cold.
P1 : Kore ran in the fields of the earth
Safe under her mother's loving eye.
And for a long, long time
She knew no other world.
P3 : But all things change, and so did Kore.
She felt something within her,
An urge to know more,
To grow.
P2 : And so she approached the cave
That led to the Underworld.
She descended into the darkness.
Her steps were faltering,
For she could not see,
And she was afraid.
Yet she knew she must go on.
P1 : When she came to the Underworld,
Kore found a mirror.
She looked within, and saw herself.
Yet not the child she knew,
She saw a young woman
Who looked at her with knowledge in her eyes.
P3 : Then she looked again,
And saw an old woman,
With a lined face and silver hair,
2716
Who looked at her with knowledge in her eyes.
P1 : And the old woman said,
"Kore, you must change.
All things must change.
You must look within
And know yourself truly,
And grow."
P2 : So Kore looked within,
And embraced the old woman
And the young woman.
And she was filled with knowledge.
And the knowledge changed her.
P1 : On the earth, Demeter searched for Kore.
She looked under every rock,
She dived into every sea,
She spoke to the flame,
She rode on the winds.
At last Athena came to her and said,
"Your daughter has gone into the Underworld."
P3 : Demeter wailed, and wept for Kore.
She put aside her green robes
And veiled herself in mourning.
And the earth grew dark with her grief,
And the earth grew barren with her grief,
And the people cried out in fear.
All the gods and people begged Demeter
But she would not cease her weeping.
P2 : At last Athena went to the cave,
And descended to the Underworld.
And there she spoke with Kore,
And begged her to return.
P1 : Kore was reluctant to go,
But love of her mother
And love of the earth
Persuaded her to return.
And so she went with Athena
Back to the earth.
P2 : Demeter was overjoyed to see her daughter.
They embraced, and kissed.
P3 : But then Kore told her mother
How she had changed.
And she said,
"I must return,
For I have been within.
I am Queen of the Underworld."
P1 : Demeter begged her daughter to stay.
Kore, relenting, agreed;
2717
P2 : That six months of every year
She would stay with her mother.
And the earth would be fruitful.
And six months of every year
She would return to the Underworld,
And the earth would be barren
Until she returned.
P1 : And this is why we have winter.
For Demeter veils her face
When Kore, called Persephone,
Returns to the Underworld each year.
P3 : And the mystery is this :
That the Underworld is within you,
And you must descend to it
If you are to grow.
You must look into the mirror
And see yourself as you truly are.
P1 : But now is the time to rejoice!
Persephone is returned,
The earth is becoming warm again,
And the grain is growing again.
P2 : Let us share Demeter's joy
In her daughter's return.
Let us feast on her bounty.
Share cakes and water/cider. Those who feel moved to may speak of their
feelings in the darkness, and experiences of their own in the Under-
world.
P3 opens the circle.
All : Persephone has returned!
P3 : Blow, winds of the East,
Bring warmth to our bodies again.
All : Persephone has returned!
P3 : Shine, sun in the North,
Bring warmth to our hearts again.
All : Persephone has returned!
P3 : Come, waters of the Western sea,
Bring warmth to our souls again.
All : Persephone has returned!
P3 : Grow, all plants of the Earth,
Bring warmth to our spirits again.
The circle is open, but ever unbroken.
2718
Merry meet,
And merry part,
And merry meet again.
Blessed be.
All : Blessed be.
P3 : This rite is ended.
Note: The directions are all Southrn Hemisphere ... heh.
B*B* Marian*
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2719
Modern Female Rite Of Passage
Lady Shyra, 1994
Note: East - Air; South - Fire, West - Water, North - Earth
EARLY PREPERATIONS
Candles for the ritual will be made that day. Celebrant will make two
white candles. Candles will be herbal and scented, and enscribed
appropriately. Celebrant and mother will also bring something that
symbolically (to them) symbolizes the rite of passage.
Ritual baths will be taken prior to ceremony, with Celebrant's bath
being drawn for her. Salt, herbs and scents appropriate to the occasion
will be added to the bath, and it will be blessed prior to use. Mother
will help Celebrant to the bath, where she will light a candle and
incense, give words of love and comfort and instruction to the Celeb-
rant, and then withdraw to assist in Circle Preparation.
CIRCLE PREPARATION
Circle area will be cleansed and Circle constructed and consecrated in
the usual manner. Altar will sit just West of Center of Circle to
symbolize both the emotional aspects of the ritual, as well as the
death/ rebirth aspects.
Added to altar arrangement will be the Celebrant's two white candles.
Also on the altar will be a mirror sitting behind and between the two
white candles. Symbolic gifts will be placed beside the altar -- the
mother's to the North symbolizing steadfastness, grounding, caution,
and wisdom of the elder. The Celebrant's will be to the South of the
altar, symboling the fire, passion and impetuosity of youth.
INVOCATIONS
Guardian of the East
Hail to thee, Ancient ones of Air!
Blow soft around us this night
That the restrictions and pains of childhood
Will be but memories in the mind of the adult.
Guardian of the South
Hail to thee, Ancient ones of Fire!
Lend to us this night your passion and strength
Envelope us in your warmth,
That the fires of youth may be tempered within thee.
Guardian of the West
Hail to thee, Ancient ones of Water!
Wash over us with thy loving embrace
That the sorrows of days long past
Can give way to new understanding.
Guardians of the North
Hail to thee, Ancient ones of Earth!
Stand firm with us in our purpose this night,
That from the youth shall grow the adult
Full of purpose and wisdom.
2720
Invocation to the Lady
Blessed Lady of a Thousand Names,
You who art Maiden, Mother and Crone.
Grant that this night the bindings of childhood will be broken
And the bond between mother and daughter be strengthened.
For the two, as so reflected throughout all creation,
Are but images of thee in thy divine Trinity.
Blessed Be.
In honor of thee do I pour this toast, and drink this wine.
Invocation to the Lord
Great Lord, Ancient one of the fields and Consort to our Lady,
We ask that thou wouldst give
a measure of your love and protection
to she who will soon join the battles of this life.
Fill her with the knowledge of thee as sancutary
And grant that peace may follow her always.
In honor of thee do I pour this toast, and drink this wine.
Chalice is then passed to each of the coveners to share in the toast.
Drawing Down the Moon
Priestess/Mother stands facing the moon with hands upraised and palms
turned upwards, cupwise. Drinking in the Lady's essence, she says,
Come to me and fill me with thy light
Enter me, shine in me your fullness
That I may use your power for my good,
And for the good of All.
When appropriate, she blesses all within the Circle, and the rite that
is about to be performed. Then, nodding to the Father of the Celebrant,
says:
Bring forth your daughter,
that she might, this night,
cross the threshold of adulthood.
Father brings the Celebrant to the Eastern Gate.
Mthr: Is this the daughter I bore so many years before?
Nay, it cannot be, for she was but a child when last I held her.
Dtr: Mother, I am your child. Now grown and ready to throw away
the things of childhood. Years it has been since my moonflow
began and I became a woman. Now it is time that this is recog
nized.
Mthr: Very well, lead the child into the center of the Circle. There to
have her sit in silence.
Father leads Celebrant to the center of the Circle, while mother
re-closes the Circle. She then joins her daughter in the Circle's
center, saying:
2721
Mthr: You sit now in the Center of the Circle; that which is known
as the Cauldron of Hecate; the point of transformation; the
mother's womb, where beginnings end and endings re-begin.
I have heard your words, and weep for them; Tears of both joy
and sorrow.
It was my body that cried out in pain and joy as you were born.
It was my mind that went in circles to provide for us.
It was my heart that broke when that which you wanted I could
not give you.
But always did you have my love... and always shall you carry
that love with you.
Behold in me the Three-Fold Goddess
She who is One in Three - Maid, Mother, and Crone
One in Three, as she is in you and all women,
And as you and they are in her.
Look upon her and know her,
That you, too, may be whole.
So I ask thee truly, art thou ready to face the woman within thee?
To see within thee the light and dark, and fear no more the dark?
To accept that which you are, and strive for that which you can
become?
To leave behind the things of childhood,
But to continue to love and nurture the child which lives in
all adults?
{Celebrant has answered accordingly to each of the questions, at which
time the Mother now exhorts the Celebrant to stand and face the altar.}
Mthr: Daughter, I ask you now to look deep within the mirror. See
yourself reflected there. Look into your eyes and know
yourself. Repeat after me:"I come to commune with my Soul."
Dtr: I come to commune with my Soul.
Mthr: Look into the reflection of your eyes, and name one thing about
yourself that you love.
{Celebrant and Mother will continue this, alternating between what
the Celebrant thinks is both good and bad within her... }
After the last question, the Mother then says:
Mthr: Daughter, within thee is both light and dark. Know always your
shadow side. If something is there which offends thee horrible,
give it up. For others to love you as an adult, you must love
yourself first. And loving yourself means giving up any self-
hatred you've carried over from young years. Now is the time
to cut these things from thy life. They are the bonds of
childhood which have held you limited. Free yourself from them,
and know that thy spirit flies free.
Now look again into the mirror. Look at yourself with love.
See the Goddess shining within thee. She is strong; no man
has dominion over her. She knows herself and loves herself.
She will give herself to those who are worthy of her affections,
2722
and turn from those who try to debase her. Let the Goddess
within thee shine through thee, that the nobility and strength
of woman is clear for all to see.
Now, come with me.
Mother embraces daughter and leads her to each of the four quarters.
After each challenge, the Celebrant must answer as she sees fit, and
asks the Guardian's Blessing. The Covener at each gate will then bless
the Celebrant, and offer a gift for adulthood, such as strength,
courage, etc... or a physical gift pertinent to the rite and Gate.
Covener at Eastern Gate:
Hold! I am the wild wind and fury of the storm!
That which buffets thee without shelter.
How will you survive?
Covener at Southern Gate
Hold! I am fire and passion
That which will consume thee with lust.
How will you survive?
Covener at Western Gate
Hold! I am floods and weeping and gnashing of teeth.
I am lonliness and frustration.
How will thee survive?
Covener at Northern Gate
Hold! I am chaos and turmoil
Plans gone wrong and dreams that die.
How will thee survive?
Mother faces daughter (Priestess mode ON here)...
I am the Lady, thy Mother...
I shall be with thee no matter how far thou shalt roam.
And when lonliness besets thee,
Thou needs only gaze upon the moon,
To see my face and my love reflected there to you.
Father approaches daugher and turns her to face him...
I am he who is father to thee now.
I shall stand behind and beside thee always.
And when lonliness besets thee,
Thou needs only to step out into sunlight
To feel my warmth and love within thee.
Mother takes daughter by hand and returns to the altar. Daughter picks
up her gift of childhood and presents it to the mother, saying ...
This I do give you as a symbol of childhood now behind me.
Hold it and cherish it as you remember me.
Mother picks up her gift of adulthood and presents it the Celebrant,
saying...
This I do give you as a symbol of your adulthood,
2723
and my recognition of it.
Hold it and cherish it as you remember me.
Draw a pentegram above the celebrant, with an affirmation at each of the
five points:
Point one: In the name of Inanna, Queen of Heaven
Point two: In the name of Athena, warrior Goddess, but also of Peace
Point three: In the name of Astarte, warrior Goddess, and protector of
young females
Point four: In the name of Diana, she of the bow and arrow, Goddess
of Light
Point five: Do I bless thee, and call thee "Woman".
May their strenth and independence, their love and virtue, be thine all
the days of thy life.
I recognize the child no more, but she the child who lives in all of us.
Mother stands with a space between her and her daughter and presents
the new adult to the coven.
Feasting (and in our case, a birthday celebration) follow.
Quarter Guardians are thanked, and blessings are asked of the
Lord and Lady upon the group, as well as the Celebrant.
Blessed Be * Lady Shyra *
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2724
MUHAMMAD
From a Baha'i book by 'Abdu'l-Baha:
Americans and Europeans have heard a number of stories about
the Prophet which they have thought to be true, although the
narrators were either ignorant or antagonistic: most of them were
clergy; others were ignorant Muslims who repeated unfounded
traditions about Muhammad which they ignorantly believed to be
to His praise.
Thus some benighted Muslims made His polygamy the pivot of
their praises and held it to be a wonder, regarding it as a
miracle; and European historians, for the most part, rely on the
tales of these ignorant people.
For example, a foolish man said to a clergyman that the true
proof of greatness is bravery and the shedding of blood, and that
in one day on the field of battle a follower of Muhammad had cut
off the heads of one hundred men! This misled the clergyman to
infer that killing is considered the way to prove one's faith to
Muhammad, while this is merely imaginary. The military expeditions
of Muhammad, on the contrary, were always defensive actions: a
proof of this is that during thirteen years, in Mecca, He and His
followers endured the most violent persecutions. At this period
they were the target for the arrows of hatred: some of His
companions were killed and their property confiscated; others fled
to foreign lands. Muhammad Himself, after the most extreme
persecutions by the Qurayshites, who finally resolved to kill Him,
fled to Medina in the middle of the night. Yet even then His
enemies did not cease their persecutions, but pursued Him to
Medina, and His disciples even to Abyssinia.
These Arab tribes were in the lowest depths of savagery and
barbarism, and in comparison with them the savages of Africa and
wild Indians of America were as advanced as a Plato. The savages
of America do not bury their children alive as these Arabs did
their daughters, glorying in it as being an honorable thing to do.
[The Banu-Tamim, one of the most barbarous Arab tribes, practiced
this odious custom.] Thus many of the men would threaten their
wives, saying, "If a daughter is born to you, I will kill you."
Even down to the present time the Arabs dread having daughters.
Further, a man was permitted to take a thousand women, and most
husbands had more than ten wives in their household. When these
tribes made war, the one which was victorious would take the women
and children of the vanquished tribe captive and treat them as
slaves.
When a man who had ten wives died, the sons of these women
rushed at each other's mothers; and if one of the sons threw his
mantle over the head of his father's wife and cried out, "This
woman is my lawful property," at once the unfortunate woman became
his prisoner and slave. he could do whatever he wished with her.
He could kill her, imprison her in a well, or beat, curse and
torture her until death released her. According to the Arab habits
and customs, he was her master. It is evident that malignity,
jealousy, hatred and enmity must have existed between the wives and
children of a household, and it is, therefore, needless to enlarge
2725
upon the subject. Again, consider what was the condition and life
of these oppressed women! Moreover, the means by which these Arab
tribes lived consisted in pillage and robbery, so that they were
perpetually engaged in fighting and war, killing one another,
plundering and devastating each other's property, and capturing
women and children, whom they would sell to strangers. How often
it happened that the daughters and sons of a prince, who spent
their day in comfort and luxury, found themselves, when night fell,
reduced to shame, poverty and captivity. Yesterday they were
princes, today they are captives; yesterday they were great ladies,
today they are slaves.
Muhammad received the Divine Revelation among these tribes,
and after enduring thirteen years of persecution from them, He
fled. [To Medina.] But this people did not cease to oppress; they
united to exterminate Him and all His followers. It was under such
circumstances that Muhammad was forced to take up arms. This is
the truth: we are not bigoted and do not wish to defend Him, but
we are just, and we say what is just. Look at it with justice.
If Christ Himself had been placed in such circumstances among such
tyrannical and barbarous tribes, and if for thirteen years He with
His disciples had endured all these trials with patience,
culminating in flight from His native land -- if in spite of this
these lawless tribes continued to pursue Him, to slaughter the men,
to pillage their property, and to capture their women and children
-- what would have been Christ's conduct with regard to them? If
this oppression had fallen only upon Himself, He would have
forgiven them, and such an act of forgiveness would have been most
praiseworthy; but if He had seen that these cruel and bloodthirsty
murderers wished to kill, to pillage and to injure all these
oppressed ones, and to take captive the women and children, it is
certain that He would have protected them and would have resisted
the tyrants. What objection, then, can be taken to Muhammad's
action? Is it this, that He did not, with His followers, and their
women and children, submit to these savage tribes? To free these
tribes from their bloodthirstiness was the greatest kindness, and
to coerce and restrain them was a true mercy. They were like a man
holding in his hand a cup of poison, which, when about to drink,
a friend breaks and thus saves him. If Christ had been placed in
similar circumstances, it is certain that with a conquering power
He would have delivered the men, women and children from the claws
of these bloodthirsty wolves.
Muhammad never fought against the Christians; on the contrary,
He treated them kindly and gave them perfect freedom. A community
of Christian people lived at Najran and were under His care and
protection. Muhammad said, "if anyone infringes their rights, I
Myself will be his enemy, and in the presence of God I will bring
a charge against him." In the edicts which He promulgated it is
clearly stated that the lives, properties and honor of the
Christians and Jews are under the protection of God; and that if
a Muhammadan married a Christian woman, the husband must not
prevent her from going to church, nor oblige her to veil herself;
and that if she died, he must place her remains in the care of the
Christian clergy. Should the Christians desire to build a church,
Islam ought to help them. In case of war between Islam and her
enemies, the Christians should be exempted from the obligation of
fighting, unless they desired of their own free will to do so in
2726
defense of Islam, because they were under its protection. But as
a compensation for this immunity, they should pay yearly a small
sum of money. In short, there are seven detailed edicts on these
subjects, some copies of which are still extant at Jerusalem. This
is an established fact and not dependent on my affirmation. The
edict of the second Caliph [Of 'Umar] still exists in the custody
of the orthodox Patriarch of Jerusalem, and of this there is no
doubt. [Cf. Jurji Zaydan's _Umayyads and Abbasids_, trans. D. S.
Margoliouth.]
Nevertheless, after a certain time, and through the
transgression of both the Muhammadans and the Christians, hatred
and enmity arose between them. Beyond this fact, all the
narrations of the Muslims, Christians and others are simply
fabrications, which have their origin in fanaticism, or ignorance,
or emanate from intense hostility.
For example, the Muslims say that Muhammad cleft the moon, and
that it fell on the mountain of Mecca: they think that the moon is
a small body which Muhammad divided into two parts and threw one
part on this mountain, and the other part on another mountain.
Such stories are pure fanaticism. Also the traditions which
the clergy quote, and the incidents with which they find fault, are
all exaggerated, if not entirely without foundation.
Briefly, Muhammad appeared in the desert of Hijaz in the
Arabian Peninsula, which was a desolate, sterile wilderness, sandy
and uninhabited. Some parts, like Mecca and Medina, are extremely
hot; the people are nomads with the manners and customs of the
dwellers in the desert, and are entirely destitute of education and
science. Muhammad Himself was illiterate, and the Qur'an was
originally written upon the bladebones of sheep, or on palm leaves.
These details indicate the condition of the people to whom Muhammad
was sent. The first question which He put to them was, "Why do you
not accept the Pentateuch and the Gospel, and why do you not
believe in Christ and in Moses?" This saying presented
difficulties to them and they argued, "Our forefathers did not
believe in the Pentateuch and the Gospel; tell us, why was this?"
He answered, "They were misled; you ought to reject those who do
not believe in the Pentateuch and the Gospel, even though they are
your fathers and your ancestors."
In such a country, and amidst such barbarous tribes, an
illiterate Man produced a book in which, in a perfect and eloquent
style, He explained the divine attributes and perfections, the
prophethood of the Messengers of God, the divine laws, and some
scientific facts.
Thus, you know that before the observations of modern times -
- that is to say, during the first centuries and down to the
fifteenth century of the Christian era -- all the mathematicians
of the world agreed that the earth was the center of the universe,
and that the sun moved. The famous astronomer who was the
protagonist of the new theory discovered the movement of the earth
and the immobility of the sun. [Copernicus.] Until his time all
the astronomers and philosophers of the world followed the
Ptolemaic system, and whoever said anything against it was
2727
considered ignorant. Though Pythagoras, and Plato during the
latter part of his life, adopted the theory that the annual
movement of the sun around the zodiac does not proceed from the
sun, but rather from the movement of the earth around the sun, this
theory had been entirely forgotten, and the Ptolemaic system was
accepted by all the mathematicians. But there are some verses
revealed in the Qur'an contrary to the theory of the Ptolemaic
system. One of them is "The sun moves in a fixed place," which
shows the fixity of the sun, and its movement around an axis.
[Qur'an 36:37] Again, in another verse, "and each star moves in
its own heaven." [Qur'an 36:38] Thus is explained the movement of
the sun, of the moon, of the earth, and of other bodies. When the
Qur'an appeared, all the mathematicians ridiculed these statements
and attributed the theory to ignorance. Even the doctors of Islam,
when they saw that these verses were contrary to the accepted
Ptolemaic system, were obliged to explain them away.
It was not until after the fifteenth century of the Christian
era, nearly nine hundred years after Muhammad, that a famous
astronomer made new observations and important discoveries by the
aid of the telescope, which he had invented. [Galileo] The
rotation of the earth, the fixity of the sun, and also its movement
around an axis, were discovered. It became evident that the verses
of the Qur'an agreed with existing facts, and that the Ptolemaic
system was imaginary.
In short, many Oriental peoples have been reared for thirteen
centuries under the shadow of the religion of Muhammad. During the
Middle Ages, while Europe was in the lowest depths of barbarism,
the Arab peoples were superior to the other nations of the earth
in learning, in the arts, mathematics, civilization, government and
other sciences. The Enlightener and Educator of these Arab tribes,
and the Founder of the civilization and perfections of humanity
among these different races, was an illiterate Man, Muhammad. Was
this illustrious Man a thorough Educator or not? A just judgment
is necessary.
'Abdu'l-Baha
_Some Answered Questions_, pages 18-24
(c) 1930, 1954, 1964, 1981
by the National Spiritual Assembly
of the Baha'is of the United States
All Rights Reserved
For electronic reproduction only! Do not reproduce in any other
way without permission from the National Spiritual Assembly of the
Baha'is of the United States. Copies intended for electronic
reproduction such as within files available for download on
Bulletin Board Systems must contain the copyright information and
this paragraph and must not be altered in any way.
File name: SAQ-018.TXT
* Origin: Camphor Fountain*(510)547-5741*Oakland,California (93:5050/9)
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2728
On the Sovereignty of Muhammad,
from the Writings of Baha'u'llah
Behold how the sovereignty of Muhammad, the
Messenger of God, is today apparent and manifest
amongst the people. You are well aware of what befell
His Faith in the early days of His Dispensation.
What woeful sufferings did the hand of the infidel
and erring, the divines of that age and their associates,
inflict upon that spiritual Essence, that most pure
and holy Being! How abundant the thorns and briars
which they have strewn over His path! It is evident
that that wretched generation, in their wicked and
satanic fancy, regarded every injury to that immortal
Being as a means to the attainment of an abiding
felicity; inasmuch as the recognized divines of that
age, such as Abdu'llah-i-Ubayy, Abu'Amir, the hermit,
Ka'b-ibn-i-Ashraf, and Nadr-ibn-i-Harith, all
treated Him as an impostor, and pronounced Him a
lunatic and a calumniator. Such sore accusations they
brought against Him that in recounting them God
forbiddeth the ink to flow, Our pen to move, or the
page to bear them. These malicious imputations provoked
the people to arise and torment Him. And how
fierce that torment, if the divines of the age be its
chief instigators, if they denounce Him to their followers,
cast Him out from their midst, and declare
Him a miscreant! Hath not the same befallen this
Servant, and been witnessed by all?
For this reason did Muhammad cry out: "No
Prophet of God hath suffered such harm as I have
suffered." And in the Qur'an are recorded all the
calumnies and reproaches uttered against Him, as
well as all the afflictions which He suffered. Refer ye
thereunto, that haply ye may be informed of that
which hath befallen His Revelation. So grievous was
His plight, that for a time all ceased to hold intercourse
with Him and His companions. Whoever associated
with Him fell a victim to the relentless
cruelty of His enemies....
Consider, how great is the change today! Behold,
how many are the Sovereigns who bow the knee before
His name! How numerous the nations and kingdoms
who have sought the shelter of His shadow,
who bear allegiance to His Faith, and pride themselves
therein! From the pulpit-top there ascendeth
today the words of praise which, in utter lowliness,
glorify His blessed name; and from the heights of
minarets there resoundeth the call that summoneth
the concourse of His people to adore Him. Even those
Kings of the earth who have refused to embrace His
Faith and to put off the garment of unbelief, none-the-less
confess and acknowledge the greatness and
overpowering majesty of that Day Star of loving-kindness.
Such is His earthly sovereignty, the evidences
2729
of which thou dost on every side behold. This
sovereignty must needs be revealed and established
either in the lifetime of every Manifestation of God
or after His ascension unto His true habitation in the
realms above....
It is evident that the changes brought about in
every Dispensation constitute the dark clouds
that intervene between the eye of man's understanding
and the Divine Luminary which shineth
forth from the day spring of the Divine Essence.
Consider how men for generations have
been blindly imitating their fathers, and have
been trained according to such ways and manners
as have been laid down by the dictates of
their Faith. Were these men, therefore, to discover
suddenly that a Man, Who hath been living in their
midst, Who, with respect to every human limitation
hath been their equal, had risen to abolish every established
principle imposed by their Faith--principles by
which for centuries they have been disciplined, and
every opposer and denier of which they have come to
regard as infidel, profligate and wicked,--they would
of a certainty be veiled and hindered from acknowledging
His truth. Such things are as "clouds" that
veil the eyes of those whose inner being hath not
tasted the Salsabil of detachment, nor drunk from
the Kawthar of the knowledge of God. Such men,
when acquainted with those circumstances, become
so veiled that, without the least question, they pronounce
the Manifestation of God as infidel, and sentence
Him to death. You must have heard of such
things taking place all down the ages, and are now
observing them in these days.
It behoveth us, therefore, to make the utmost endeavor,
that, by God's invisible assistance, these dark
veils, these clouds of Heaven-sent trials, may not hinder
us from beholding the beauty of His shining
Countenance, and that we may recognize Him only
by His own Self.
_Gleanings from the Writings of Baha'u'llah_, pages 24-27
--- Renegade v12-25 Exp
* Origin: Camphor Fountain*(510)547-5741*Oakland,California (93:5050/9)
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2730
New Age Ministry
By: Steve Kalinowski
The New Age concept, in an overview, is basically a shifting of
perspectives, or a changing paradigm, with focus and emphasis on
individual personal spirituality and its effect/consequences on
society. Since that in itself is such an individually eclectic
approach to philosophy, it is difficult to pin down a definition
that will be accepted by a concensus. Thus, there are many
different working definitions of New Age, I'm sure you've heard a
few different ones yourself. Some are valid to a certain extent;
while others are truly misguided.. it depends on the depth of
understanding and credibility of who you ask..
The mechanism that determines the New Age, in a strictly
time-line oriented sense.., comes from Astrology.
Astrologers have long tracked a cycle called "The Procession of
the Equinoxes." Each year the beginning of Spring is noted as
the `point of Equinox,' the moment that the azimuth of the Sun
goes from south to north declination-- or is crossing at zero
degrees declination, when the day and night are equal in length.
(aequinoctium =<= ~aequus,~ equal + ~nox,~ night)
If the measurement of celestial longitude of the Equinox is
marked against the backdrop of the zodiac; it will be noticed
that the markings creep slowly backwards from year to year at a
random rate, (the present rate is at about 6 seconds of celestial
arc per year, or one full degree in seventy-five years...) not
very fast, but enough so that in every 2,250 years or so (approx)
depending of the average rate, the marking of the Equinox point
actually changes zodiac signs. Astrologers call the duration
within one particular zodiac sign an `Age.' We have been in the Age
of Pisces for a little over 2,000 years; and the transition into
the Age of Aquarius is starting, hence expressions like `the Dawn
of Aquarius.'
A noteworthy historical point about the changing of Ages;
although there are always periods of overlap, with no real line
of demarcation, each Age has a distinctive flavor or tone of
philosophy, and images of common useage that mirror the images
connected to the sign naming the Age. From a religious
perspective, Christianity has come to be the flag-bearer of the
Piscean Age, complete with all Piscean attitudes and
characteristics... Judiasm was the flag-bearer of the Aries Age,
as was Hinduism the flag-bearer of the Taurus Age.
Interestingly, the Bhraman's Sacred Cow (Taurus image) became the
Golden Calf that was cast down by the Judiac nomads and shepherds
(Aries image) to promote the One-God concept (also an Aries
image). Likewise, the Sacrificial Lamb (Aries image) was offered
and became the Kyrstos/Christ/Savior (Piscean image) to promote
the Universal-God concept.. the imagery of the `Fisherman of Men'
is also strongly Piscean.
So, it is expected that the Aquarian Age will also have its own
tone and flavor in this regard... perhaps the image of the
Aquarian Water-bearer will empty his Urn that contains all the
fish that were caught by the Fisherman of Pisces.
2731
The attitude of Aquarius is `individuality in a harmonious
society of like-minded individuals.... or else, anarchy,
rebellion and revolution to obtain acceptance of individuality'
...ie., Ecumenism and apostacy gives way to tolerance, respect,
even protection of spiritual diversity. A motto might be:
`Spiritual Brotherhood; by Concensus of Conscious Awareness, or
Enlightened Anarchy, take your pick.' A view of Diety in the
Aquarian Age might be `A Multifarious Multi-dimensional
Manifestation of the One' -- no longer cultural, no longer
personified, but integrated into all of humanity at once... ie.,
finally taking the Christ off of the Cross (the image of actually
sacrificing the sacrifice) and placing him in the very essence of
all beings.
For the record, I am an ordained minister of the International
Metaphysical Ministry... which is to say-- a New Age Minister!
As is the case of any ministry, my prime focus is to increase the
awareness of the Diety's [whatever name you may choose] Presence
in mankind. The metaphysical approach in this quest actually
compliments other religious teaching systems by supplementing
them with the premise that each of us is directly connected to
the God/dess-Source , and can
become consciously aware of that connection through meditation.
This approach encourages one to personally experience
God/dess-Source, rather than merely accept God/dess-Source on the
testimony of someone else.
In the course of my studies, I have traveled on many roads. Along
the way, I considered well that each one was to be but a link in
the chain, never placed total commitment to any one link, but
only in the strength of the full length of chain. As the chain
grows longer with each new link acquired, it approaches a binding
of the Universe. Religion... in a prayer, a spell, a divination,
or invocation... regardless of the name used, religion defined is
to bind oneself, or to be bound, to a way of life.
First, to define metaphysical science. We have incorporated many
varied topics into this general heading, including, but not
limited to meditation, yoga, esp, astral projection, psychic
perception, runes, channeling, astrology, tarot, I-ching, Jungian
psychology, aura-psionic manipulation, alchemy, feng shui,
creative visualization, high magick, and comparative religions.
The metaphysical practitioner uses at least one of these art
forms, most likely many more than one, in their work. A minister
in metaphysical science is studied in _most_ of these art forms,
not to any expertise level, but to a qualifying level to be more
than just conversant -- informed and able to understand each form
and teach the general concepts and principles to others.
The minister, once qualified, then, is able to pursue their own
particular study in whatever field they choose for a speciality
-- my speciality is astrology and psionics . This is not unlike the medical profession, in that
all of the basic skills are learned during the general degree;
and then a speciality skill is pursued for the final practice.
The common thread in all metaphysical science practices is that
we value every human being as being fully connected to, or a
manifestation of the Universal/Divine/God/dess-Source; that each
2732
practitioner is experiencing that connection in their life-work,
and is encouraging others to experience their own connection in
their life, thus leading to developing their own life-work goals..
The organization of the International Metaphysical Ministry is an
academic organization, not designed to create a new religion, but
to provide an acedemic `clearing house' for information and
professional contacts for all those in the diverse fields of
study under the metaphysical umbrella. The organization provides
accrediting credentials for academic work, and continuing
education in yearly convention seminars.
In personal practice, the ordained minister is charged to provide
_only_one_precept/tenet_ to the client/student -- ie., the
connection to the God/dess-Source is found within each living
entity, therefore each person is capable of becoming conscious of
that connection, and living in accordance with that connection.
The implication is that each person has a Divine purpose, as well
as an individual purpose. Most times these two purposes seem to
be in conflict. Metaphysical ministry contends that they are
meant to coincide, to exist together in harmony, to complement
each other; and from that view attempts to resolve any apparent
conflict of dualistic purpose through education, meditation, and
prayer treatments.
Education is as straight forward as it sounds. The practitioner
has their personal area of expertise, as well as the general
working knowledge of most `spiritual paths,' and teaches that to
all those who seek. The more studied the practitioner, the more
areas of `spiritual path' they are able to work with to educate
their students. Here, the minister acts as a spiritual guide
until the client/student is able to access the `inner guidance'
that enables them to take over for themselves.
Meditation is the backbone of the philosophy, all other
metaphysical art forms are in some way connected to this. The
practitioner personally meditates to daily renew, validate and
experience their own connection to the God/dess-Source; and
teaches client/students to do the same through a series of
methods for exercising meditation skills. This is the ritual
level of the ministry.
Prayer treatment is the basic healing tool of the ministry of
metaphysical science. A prayer treatment is a conscious focus and
release of psychic energy (psionics) from the minister to the
client/student for the purpose of healing the spiritual self.
Once healing begins on the psychic level, healing on all other
levels soon follows. This is the conjure/magick level of the
ministry.
In my personal practice, the use of astrology to create
personalized prayer treatments combined with psionics (aura
visualization and field energy administration) is my specialty
and the subject of my masters thesis. This technique is now being
studied by all other ministers in the organization who are
interested in astrology and psionics. I intend to further develop
the technique in the doctorate work.
2733
LightWorking:
The term ~LightWork~ is meant to imply the `Nurturing and
mid-Wifery of the dawning Aquarius Age' -- working to bring it to
full Light. I use the term LightWorking to describe the personal
commitment of an individual to the opening of the world to the
concepts of the New Age... not all LightWorkers are metaphysical
ministers, on the contrary. There are LightWorker representatives
in all walks of life, all areas of human endeavor, and they focus
the concepts of the New Age through their own particular
perspective.
Notice that so many novel, movie and television writers, even the
commercial ads, are working with New Age themes, as are musicians
and artists of all kinds. Science scholars and philosophers, too,
have their representatives. Much of the work on `Quantum Physics'
is developed through the New Age perspectives, as is the growing
acceptance of alternative health care methods in the general
community. The underlying essence of such concepts as `Political
Correctness,' of the environmental `Green,' `EcoSafe,' and
`EarthWatch' movements, are all still other examples of New Age
focus areas. In fact, the mass networking of human thought (this
electronic media) is a very fine example of the Aquarian New Age.
New understandings in psychology and sociology, concepts of ESP
and intuitive creativity, of channeling and automatic writing, of
spirit guides, all have taken old existing concepts and
restructured them within the framework of the New Age views. All
these areas of new thought have LightWorker representatives
working right along side of traditionalists, and diligently
participating in guiding the progress and development of their
fields toward the New Age view..
Well Neal, guess that should be a short summary ... aren't
you glad you asked?
Be Well... And so it is! Rev Steve @)>--`-,--`---
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2734
The Temple of Set, Is it Satanic?
By: Lilith Aquino
I can't answer this in 25 words or less, so bear with me! If you
consider Satanism to be anti-Christian Devil worship, the answer is no.
The Temple of Set practices a completely non-Christianized, positive
"high Satanism". To understand what we mean by this, a bit of history of
the Temple is needed:
While the TOS as an organization was formally incorporated and recog-
nized by both state and federal governments in 1975 CE, its magical and
philosophical roots are prehistoric, originating in mankind's first
apprehension that there is "something different" about the human race -
a sense of SELF-CONSCIOUSNESS - that places humanity apart from all
other known forms of life. Ancient religions - of which those of Egypt
are generally acknowledged the eldest - either exalted or feared this
self-consciousness. Those which exalted it took the position that the
human psyche is capable of opposition to and domination
of the forces of nature.
The psyche-worshipping, reasoning religions - or schools of initiatory
philosophy - attained levels of abstract knowledge that made them
mysterious to the masses. In a few socities, such as Egypt and Greece,
such groups were respected and admired. More often, however, their
exclusive elitism and "supernatural" activities made them objects of
resentment and persecution.
While all philosophical schools embraced the psychecentric consciousness
to some degree, there were a very few which made it avowedly and
explicitly the focus of their attention. The divine personifications
("gods") of such schools have come down to us as symbols of what most
Western religions, worshippers of non-consciousness, consider the
supreme "evil": the Prince of Darkness in his many forms. Of these the
most ancient is Set, whose Priesthood can be traced to predynastic
times.
Originally a circumpolar/stellar deity portrayed as a cyclical counter-
part to the Solar Horus, Set was later recast as an evil principle by
the cults of Osiris and Isis. When the Hebrews emigrated from Egypt
during the XIX Dynasty, they took with them a caricature of Set: "Satan"
(from the hieroglyphic _Set-Hen_, one of the god's formal titles).
Originally a sort of "prosecuting angel for YHVH", the Hebrew Satan was
changed by Christianity into a personification of everything God was not
- and since God was "good", Satan was necessarily "bad". Alluring or
mysterious deities from religions competing with early Christianity -
such as the hellenic/Roman Mysteries and Persian Mithraic faith - were
also "bad". Non-Christian gods generally were redefined as Christian
"demons" and given a place in the Christian Hell (another name stolen
and perverted from Norse mythology). Christian propaganda nonwithstan-
ding, the present day "Satan" is wholly their invention.
Which brings us to the present time: The Satanic religion proposes to
raise the individual to personal godhood, free from enslavement to any
other "God" (or gods). However this is a question not just of power, but
also of ethics, morality, and psychological maturity. The parameters of
philosophy and metaphysics extend far beyond the conceptual and symbolic
limits of the Judaic/Chrisitian tradition. The Temple of Set explores
the "human equation" and the metaphysical and psychological roots of the
great Satanic/psyche-centered philosophies of history. The appeal of
2735
occultism is much the same as that of conventional religion: Logical
positivism and scientific materialism, though they have made great
strides towards explaining the "how" of existence, have failed entirely
to explain the why.
Conventional religions, with their colorful mythologies analyzed in
terms of
the underlying philosophical principles, represent simply the primitive
longing of man to feel "at one" with the Universal harmony he perceives
about him. The Black Magician rejects both the desirability of union
with the Universe and any self-deceptive actions designed to create such
an illusion. He/she has considered the existence of the individual
psyche - the "core you" of your conscious intelligence - and has taken
satisfaction from its existence as something unlike anything else. The
Black Magician desires this psyche to live, to experience, to continue.
He/she does not wish to die - or to lose consciousness and identity in
a larger, Universal consciousness (assuming that such exists). He/she
wants to BE. This decision in favor of individual existence is the first
premise of the Temple of Set.
The second premise of the Temple is that the psychecentric consciousness
can evolve towards its own divinity through deliberate exercise of the
intelligence and Will, a process of BECOMING or COMING INTO BEING
(XEPER), whose roots may be found in the dialectic method expounded by
Plato and the conscious exaltation of the Will proposed by Nietzsche.
The "worship" of Set is thus the "worship" of individualism. In the
Church of Satan this was taken to mean indulgence in all (legal) desires
of the body and ego. Since many such desires are impulsive and destruc-
tive, the COS found itself in an awkward position, which accelerated its
eventual crisis and demise in 1975. The Temple of Set determined to
preserve the principle of individualism, but to add to it the evolution-
ary "higher self" aspirations of Aleister Crowley's pre-OTO philosophy
of Thelema. Glorification of the ego is not enough; it is the COMPLETE
psyche, the entire Self or soul, which must be recognized, appreciated,
and actualized. Dogma, - to include fixed ideology in any form - is
repugnant to Setians. We strive rather towards an atmosphere of "best
possible premises", which are always subject to constructive, intel-
ligent examination and criticism. Foolish, pretentious, or destructive
egotism under the guise of exploration is neither respected nor endured.
Regretfully there still exist some individuals whose idea of "Satanism"
is largely a simple-minded synthesis of Christian propaganda and
Hollywood horror movies. The Temple of Set enjoys the colorful legacy of
the Black Arts, and we use many forms of historical Satanic imagery for
our artistic stimulation and pleasure. But we have not found that any
interest or activity which an enlightened, mature intellect would regard
as undignified, sadistic, criminal, or depraved is desirable, much less
essential to our work. The Temple of Set is an evolutinary product of
human experience. Such experience includes the magical and philosophical
work of many occult individuals which have preceded us. In examining the
secret and suppressed corners of history for valuable and useful
material, the Temple insists upon ehtical presentation and use of such
discoveries. All Setians are expected to display a high measure of
maturity and common sense in this area. We reject absolutely wanton
cruelty and harm to others, and are particularly adamant about this with
regard to animals.
2736
The Temple of Set evaluates conventional religions as erroneous in
principle, and feels no need to concern itself with their activities
unless they intrude upon our affairs.
Any further questions or comments are welcome.
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2737
Descent Into Confusion
by Robert Hughes
One of the celebrated "mysteries" of revivalist Wicca is the
'ritual play' known as the Legend of the Descent of the
Goddess. In my Gardnerian Book of Shadows, dating from the
sixties, the Legend is to be enacted separately at "a meeting
for preparation for Third Degree". Only third degree witches
may attend this meeting with the initiate who is to take
second degree.
The Legend is enacted in front of the initiate by four of the
third degree witches. Two take the role of Narrator and
Guardian of the Portal (of the underworld), while the High
Priest and High Priestess or Maiden take the roles of God and
Goddess. The term Guardian of the Portal may have been
borrowed from the rituals of the Golden Dawn.
In this enactment, the ruler of the underworld and Lord of
Death is the Horned One. The Legend begins with the statement:
'...Our Lady, the Goddess, would solve all mysteries - even
the mystery of death. And so she journeyed to the Netherworld
where the Guardian of the Portal challenged her.' The Guardian
orders her to strip off her garments and jewels and she is
bound with cords and brought into the presence of the Lord of
Death.
The God is so overcome by her beauty that he falls and kisses
her feet and begs her to stay with him in the underworld. The
Goddess replies that she does not love him, and she asks why
he causes all the things she loves and delights in to fade and
die.
The God replies that the cause is 'age and fate' and he says
he is helpless to stop it, although he can give the dead 'rest
and peace and strength, so that they may return.' A second
time he asks the Goddess to stay with him. When she again says
she does not love him, Death replies she must suffer a
scourging at his hands.
Following this scourging, and the five fold kiss, the Goddess
says: 'I know the pain of love'. It is then that the God
'taught her all the mysteries'. He also gives her a special
necklace which is 'a symbol of the Circle of Rebirth'. In
return, our Lady teaches him the 'sacred mystery of the
cauldron'. The Legend ends with an affirmation of the reality
of reincarnation among the Hidden Children of the Goddess and
'the mystery of magick which is placed between the worlds'.
The initiate is then invited to ask questions about the
meaning of the Legend.
Even anyone with only a slight knowledge of understanding of
mythology will recognise the contradictions and confusions
which exist within the structure and symbolism of the Legend.
The first point of controversy is when, where, and by whom,
this ritual originated. Some (unconfirmed) sources claim it is
of 19th century origin. It is said to be a product of the
famous "Cambridge" coven of academics who revived the
2738
classical Mysteries in the early 1800s. More reliable evidence
exists to prove that Gerald Gardner sent a draft of the Legend
to Aleister Crowley for correction in the 1940s.
Kelly (Crafting the Art of Magic, Llewellyn, 1991) claims that
the Legend does not appear in the pre-1949 second degree
initiation in the famous (infamous?) Ye Bok of Ye Art Magical
and says: "The content of this document probably dates to 1953
or earlier..." (p.128). Gardner quotes from the Legend in his
book, Witchcraft Today as if he had received it from the New
Forest coven. In fact he describes it as 'the central part of
one of their rituals. It is a sort of primitive
spiritualism.'. He goes on to compare its importance in the
Craft to the Christian myth of the crucifixion and
resurrection. (1970, pp 44-46). Gardner goes on to say the
Legend 'upon which its members base their action is the
central idea of the cult.' He compares it with the story of
Istar (sic) descending into hell and the myth of the Hindu god
Siva (Shiva) as Lord of Death and destruction. Gardner then
says he believes the Legend may be of Celtic origin. To
support this fanciful statement, he says that: 'In Celtic
legends the Lords of the Underworld did prepare you for death
and many living people are said to have entered their regions,
formed alliances with them, and returned safely, but it needed
great courage; only a hero or a demi-god dared to risk it.'
(p.46). One presumes that here Gardner is making an allusion
to the realm of Faerie and the widespread folk belief that
faeries were the spirits of the dead.
This is classic Gardner at his most confusing and, perhaps,
deliberately misleading and mischievous. The version of the
Legend as presented by Gardner is both patriarchal and
mythologically inaccurate. It seems to be based on a hybrid
combination of the Greek myth of Demeter and Persephone, and
the Middle Eastern myth of Inanna-Ishtar. Gardner does not
mention the Demeter-Persephone myth in his speculations,
instead sidetracking the reader into the realms of Celtic
myth, although he does devote a chapter of his book to the
Greek Mysteries - basically as a means of justifying the
practice of scourging.
In the Middle Eastern myth, Inanna is the Goddess of the Moon
and Venus. She was probably, 'one of the three great goddesses
of the Bronze Age' (Baring & Cashford, 1991). Inanna was known
by the title Queen of Heaven and Earth and her myth is an
archetypal form of the eternal story of the mourning
widow/mother goddess and the saviour god, who is her
son/lover, dies, descends to the underworld and is reborn.
This myth is found in most Mediterranean cultures and in
northern Europe, and it formed the 'pagan' basis for the new
religion of Christianity.
The Demeter-Persephone myth is a post-patriarchal variant on
this ancient legend with the daughter (Persephone) being
kidnapped and held prisoner by Pluto, the Lord of Death and
the ruler of Hades. In recent years some feminist
mythographers have re-written this classic story and produced
alternative versions without any patriarchal overtones (see
2739
Spretnak, 1978).
Gardner was correct to refer to visits to the underworld by
heroes and demi-gods (sic). However, in the majority of the
extant legends and myths, such as the descent of Arthur to
Annwn to capture the Cauldron of the Goddess, and Baldur's
ritual death and descent into the realm of Hel, it is a male
mortal or god who is involved in the descent and is "reborn".
It is the Goddess, in her 'dark aspect, who rules over the
realm of the dead, controls the power of fate and grants the
hero/god the supreme initiation of transformation and rebirth.
In the Gardnerian Legend of the Descent we are led to believe
that the Goddess, who is represented in The Charge as an
all-powerful deity offering her worshippers 'upon death, peace
unutterable, rest and the ecstasy of the Goddess', and is
described by Gardner himself as 'the Great Mother, the giver
of life' (1970, p.45), visits the underworld knowing nothing
about the mysteries of life and death. She allegedly knows
nothing about the natural process that makes 'all the things
that I love, and take delight in, fade and die' until she is
taught these mysteries by the God. In fact in response to her
question the God replies 'tis age and fate'. Significantly
these are both concepts associated with the Dark Goddess of
the Underworld, who has no role in Gardner's version of the
Craft.
It is not difficult to see the Legend of the Descent of the
Goddess in terms of 'a theologising of the scourging' (Kelly,
1991), which was such an important aspect of the rituals in
Gardner's time. Taking this argument a step forward, as Kelly
does (1991, pp 28-29), it could appear that the content of the
Legend was based on Gardner's sexual fantasies and his
personal concept of the Goddess. He imagined the Goddess as 'a
sweet, lovely woman', while in the more traditional branches
of the Craft she is a darker deity ruling fate, death and the
underworld as well as sexuality. This alternative archetypal
image of the witch goddess has largely been ignored by
revivalist Wicca. It will continue to do so while Gardner's
confused and mythologically incorrect Legend of the Descent of
the Goddess remains the 'central idea' of the modern Craft.
References and further reading:
Witchcraft Today G B Gardner (Arrow paperback edition 1970)
The Witches' Way J & S Farrar (Robert Hale 1984)
Crafting the Art of Magic: Book I
A Kelly (Llewellyn 1991)
Lost Goddesses of Early Greece
C Spretnak (Moon Books 1978)
The Myth of the Goddess
Baring & Cashford (Penguin 1991)
The Mysteries of Eleusis
G D'Alviella (Aquarian Press 1981)
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
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The Derivation of the word Witch
by Doreen Valiente
Strangely enough, the derivation of the word witch is a subject on which
scarcely any two authorities can be found to agree. The most frequent
explanation is that it is akin to the word wise, and that witchcraft
therefore means The Craft of the Wise.
It is widely believed that Gerald Gardner originated this derivation.
However, this is incorrect, as it appears in Hugh Ross Williamson's
book, The Arrow and the Sword, first published in 1947, before any of
Gerald Gardner's books on witchcraft. But is this the right derivation?
Not according to Professor Jeffrey Russell, who gives an appendix on
this subject in his book A History of Witchcraft (Thames & Hudson,
London, 1980). Professor Russell rejects any connection with the Old
English word witan, meaning to know, as he also does with the Old
English wican, to bend. In his opinion, the real origin comes from the
Indo-European word weik, which has a general connection with religion
and magic. From this very ancient root-word came in turn, among other
things, a word wikk, meaning magic and sorcery, and this eventually
produced the Old English wicca, a male witch, wicce, a female witch,
and the verb wiccian, to bewitch or work witchcraft.
It will be seen from the above that "Wicca" does not mean "witchcraft"
and never did, in spite of its widespread modern use. So how did this
usage originate? In his biography, Gerald Gardner: Witch, it describes
his initiation in "Old Dorothy's" house, and says, 'It was half way
through when the word Wica was first mentioned: "and I then knew that
that which I had thought burnt out hundreds of years ago still sur-
vived."' It will be seen that at this time Gerald didn't even know how
to spell the word. Its correct spelling is as above. Nor, unfortunately,
does this account state in what context the word was used. It might have
been that Old Dorothy's coven was simply proclaiming Gerald a male
witch, in which case this would have been an accurate use of the word.
So where did Gerald get the idea that "Wicca" meant witchcraft? I would
like to advance a theory of my own. I must emphasise that this is just
a theory, and I may be wrong. But I believe that this idea originated
from his reading of a book which I know that he possessed, namely
An Encyclopaedia of Occultism by Lewis Spence. This very valuable work
of reference first appeared in 1920, according to the mention of it
in the bibliography at the end of Gerald's book, Witchcraft Today.
It has recently been re-issued by Bracken Books under the title of
The Encyclopaedia of the Occult. The entry referring to witchcraft
begins: "Witchcraft: (from Saxon Wicca, a contraction of witega, a
prophet or sorcerer)." This could have been read and misunderstood
to mean that "Wicca" meant witchcraft, and this misconception has
been carried on through the ranks of modern witches ever since.
It has to be said, of course, that the word Wicca has its uses to
define the present-day revival, especially in the USA, where a number
of associations using this word have gained legal recognition as
religious bodies. Personally, however, I prefer the term The
Old Religion, which is the English equivalent of the Italian term
used by the followers of Aradia, namely La Vecchia Religione.
(See Charles Godfrey Leland's book, Aradia: or the Gospel of the
Witches, first published in 1899.)
2741
(Incidentally, there is a legend in witchcraft circles to the effect
that the reason why the original edition of this book is so rare is
that old Gerald bought up all the copies he could find and destroyed
them. Whether there is any truth in this or not, I cannot say.)
In spite of Professor Russell's opinion, as quoted above, there is an
older derivation of the word witch that may perhaps be worthy of
consideration. This may be found in A Concise Etymological Dictionary
of the English Language by the Rev. Walter W Skeat (Clarendon Press,
Oxford, 1901). This book discusses the above-mentioned derivations
from wicca, wicce, etc., and then in turn connects these old words
with the Norwegian vikja, which means firstly 'to turn aside' and
secondly 'to conjure away'. Thus, speculates the Rev. Skeat, the word
witch possibly meant 'averter'.
He also mentions that the Anglo-Saxon word witega, a prophet or seer,
comes from the Anglo-Saxon witan, to observe, which he says is 'cognate
with witan, to know.'. We have seen that Lewis Spence regarded witega as
the origin of wicca. So who is right? In spite of all claims, it seems
to me that it remains a matter of opinion. One thing we do know is that
the word came to Britain with the Saxons, who at the time of their
arrival on these shores were pagans. I believe that to them, the word
witch (or whichever of its forerunners they used), did not necessarily
have any derogatory meaning. A witch was a seer, a knower, an averter of
evil. The word only took on a negative meaning with the coming of
Christianity, which taught that all the gods of the heathen were devils.
So anyone who clung o the old ways and the Old Religion was a devil
worshipper. And annually, around Halloween, we still see the same old
charges being made in the same old spirit of bigotry. Isn't it sad that
these good folk haven't learnt anything since the Dark Ages?
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
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Wicca vs. Paganism?
By: David Piper
Firstly, Paganism is a collective term for many different faiths and
Wicca is one specific Pagan faith; however, specifics of Wicca IMHO:
Duotheistic monism *or* duotheistic monotheism (the One transcending
the Two while the Two still have independent self-existence)
The Lady is the Mother of all Life and Giver of Rebirth: Her Womb is
also the Tomb - "that which enters the Cauldron living, dies
but that which is placed in it dead, comes forth living"
The Lord is the Father of all life, Son and Lover of the Goddess: He
is born of Her, returns His Seed unto Her, returns to Her in
death, and is reborn of Her
All initiated members are of the Priesthood: as Priest(ess) unto the
self, if not to a group
The essential equality of all members, together with the respect for
those of more experience and learning: Elders, HP, and HPS
Wiccans practice a somewhat "formal" liturgy - if only in terms of a
regular "opening" and "closing" ritual, within which freedom
and spontaneity can be expressed as the Spirit moves them
A common resemblance of working methods and practice, within a broad
but nevertheless limited range of acceptable variation
The concept of "Drawing Down" - that the Deities can and do manifest
Themselves "unto visible appearance" to Their worshippers
A reverence for sexuality as both natural and good, and as sacrament
of the creative Union of the Lady and the Lord
The Great Rite - as the "Sacred Marriage," in which Goddess and God,
human and Divine, are brought to Unity, or Unity perceived
Respect for the "Gifts of the Goddess" (to borrow a Farrarian term),
as the true means by which humans can come to directly know,
and experience, the Divine - reason and logic fail; emotions
and intuition and the "psychic" are the channels of contact,
and experiential "Knowledge"
The concept of "Naked in Her Sight" as expressive of freedom, and of
obedience to Her, and of equality with Brothers and Sisters;
whether by literal, "skyclad" ritual nudity, or by symbolic,
"Naught is hidden from Your Sight" ritual robes
********************************************************************
Now, some of the ideas mentioned beg for more definition and further
discussion, but there's my offering for now...
B*B
David
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2743
2401 BC
THE PAPYRUS OF ANI
(THE EGYPTIAN BOOK OF THE DEAD)
Translated by E.A. Wallis Budge
HYMN TO OSIRIS
"Homage to thee, Osiris, Lord of eternity, King of the Gods, whose
names are manifold, whose forms are holy, thou being of hidden form in
the temples, whose Ka is holy. Thou art the governor of Tattu
(Busiris), and also the mighty one in Sekhem (Letopolis). Thou art the
Lord to whom praises are ascribed in the nome of Ati, thou art the
Prince of divine food in Anu. Thou art the Lord who is commemorated in
Maati, the Hidden Soul, the Lord of Qerrt (Elephantine), the Ruler
supreme in White Wall (Memphis). Thou art the Soul of Ra, his own
body, and hast thy place of rest in Henensu (Herakleopolis). Thou
art the beneficent one, and art praised in Nart. Thou makest thy
soul to be raised up. Thou art the Lord of the Great House in
Khemenu (Hermopolis). Thou art the mighty one of victories in
Shas-hetep, the Lord of eternity, the Governor of Abydos. The path
of his throne is in Ta-tcheser (a part of Abydos). Thy name is
established in the mouths of men. Thou art the substance of Two
Lands (Egypt). Thou art Tem, the feeder of Kau (Doubles), the Governor
of the Companies of the gods. Thou art the beneficent Spirit among the
spirits. The god of the Celestial Ocean (Nu) draweth from thee his
waters. Thou sendest forth the north wind at eventide, and breath from
thy nostrils to the satisfaction of thy heart. Thy heart reneweth
its youth, thou producest the.... The stars in the celestial heights
are obedient unto thee, and the great doors of the sky open themselves
before thee. Thou art he to whom praises are ascribed in the
southern heaven, and thanks are given for thee in the northern heaven.
The imperishable stars are under thy supervision, and the stars
which never set are thy thrones. Offerings appear before thee at the
decree of Keb. The Companies of the Gods praise thee, and the gods
of the Tuat (Other World) smell the earth in paying homage to thee.
The uttermost parts of the earth bow before thee, and the limits of
the skies entreat thee with supplications when they see thee. The holy
ones are overcome before thee, and all Egypt offereth thanksgiving
unto thee when it meeteth Thy Majesty. Thou art a shining Spirit-Body,
the governor of Spirit-Bodies; permanent is thy rank, established is
thy rule. Thou art the well-doing Sekhem (Power) of the Company of the
Gods, gracious is thy face, and beloved by him that seeth it. Thy fear
is set in all the lands by reason of thy perfect love, and they cry
out to thy name making it the first of names, and all people make
offerings to thee. Thou art the lord who art commemorated in heaven
and upon earth. Many are the cries which are made to thee at the Uak
festival, and with one heart and voice Egypt raiseth cries of joy to
thee.
2744
"Thou art the Great Chief, the first among thy brethren, the
Prince of the Company of the Gods, the stablisher of Right and Truth
throughout the World, the Son who was set on the great throne of his
father Keb. Thou art the beloved of thy mother Nut, the mighty one
of valour, who overthrew the Sebau-fiend. Thou didst stand up and
smite thine enemy, and set thy fear in thine adversary. Thou dost
bring the boundaries of the mountains. Thy heart is fixed, thy legs
are set firm. Thou art the heir of Keb and of the sovereignty of the
Two Lands (Egypt). He (Keb) hath seen his splendours, he hath
decreed for him the guidance of the world by thy hand as long as times
endure. Thou hast made this earth with thy hand, and the waters, and
the winds, and the vegetation, and all the cattle, and all the
feathered fowl, and all the fish, and all the creeping things, and all
the wild animals therof. The desert is the lawful possession of the
son of Nut. The Two Lands (Egypt) are content to crown thee upon the
throne of thy father, like Ra.
"Thou rollest up into the horizon, thou hast set light over the
darkness, thou sendest forth air from thy plumes, and thou floodest
the Two Lands like the Disk at daybreak. Thy crown penetrateth the
height of heaven, thou art the companion of the stars, and the guide
of every god. Thou art beneficent in decree and speech, the favoured
one of the Great Company of the Gods, and the beloved of the Little
Company of the Gods.
His sister [Isis] hath protected him, and hath repulsed the
fiends, and turned aside calamities (of evil). She uttered the spell
with the magical power of her mouth. Her tongue was perfect, and it
never halted at a word. Beneficent in command and word was Isis, the
woman of magical spells, the advocate of her brother. She sought him
untiringly, she wandered round and round about this earth in sorrow,
and she alighted not without finding him. She made light with her
feathers, she created air with her wings, and she uttered the death
wail for her brother. She raised up the inactive members of whose
heart was still, she drew from him his essence, she made an heir,
she reared the child in loneliness, and the place where he was not
known, and he grew in strength and stature, and his hand was mighty in
the House of Keb. The Company of the Gods rejoiced, rejoiced, at the
coming of Horus, the son of Osiris, whose heart was firm, the
triumphant, the son of Isis, the heir of Osiris."
REFERENCES
Following is a list of frequently-mentioned geographical locations,
and their commonly-known names:
Abtu Abydos
Abu Elephantine
Anu Heliopolis
Bast Bubastis
Hensu Herakleopolis
Het-ka-Ptah Memphis
2745
Khemenu Hermopolis
Per-Menu Panopolis
Qerrt Elephantine
Sau Sais
Sekhem Letopolis
Suat Asyut
Tetu Busiris
Two Lands Upper and Lower Egypt
Unu Hermopolis
HYMN TO RA THE SUN GOD
A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN:
Behold, the Osiris Ani, the scribe of the holy offerings of all the
gods, saith: Homage to thee, O thou who hast come as Khepera,
Khepera the creator of the gods, Thou art seated on thy throne, thou
risest up in the sky, illumining thy mother [Nut], thou art seated
on thy throne as the king of the gods. [Thy] mother Nut stretcheth out
her hands, and performeth an act of homage to thee. The domain of Manu
receiveth thee with satisfaction. The goddess Maat embraceth thee at
the two seasons of the day. May Ra give glory, and power, and
thruth-speaking, and the appearance as a living soul so that he may
gaze upon Heru-khuti, to the KA of the Osiris the Scribe Ani, who
speaketh truth before Osiris, and who saith: Hail, O all ye gods of
the House of the Soul, who weigh heaven and earth in a balance, and
who give celestial food [to the dead]. Hail, Tatun, [who art] One,
thou creator of mortals [and] of the Companies of the Gods of the
South and of the North, of the West and of the East, ascribe ye praise
to Ra, the lord of heaven, the KING, Life, Strength, and Health, the
maker of the gods. Give ye thanks unto him in his beneficent form
which is enthroned in the Atett Boat; beings celestial praise thee,
beings terrestial praise thee. Thoth and the goddess Maat mark out thy
course for thee day by day and every day. Thine enemy the Serpent hath
been given over to the fire. The Serpent-fiend Sebau hath fallen
headlong, his forelegs are bound in chains, and his hind legs hath
Ra carried away from him. The Sons of Revolt shall never more rise up.
The House of the Aged One keepeth festival, and the voices of those
who make merry are in the Great Place. The gods rejoice when they
see Ra crowned upon his throne, and when his beams flood the world
with light. The majesty of this holy god setteth out on his journey,
and he goeth onwards until he reacheth the land of Manu; the earth
becometh light at his birth each day; he proceedeth until he
reacheth the place where he was yesterday. O be thou at peace with me.
Let me gaze upon thy beauties. Let me journey above the earth. Let
me smite the Ass. Let me slit asunder the Serpent-fiend Sebau. Let
me destroy Aepep at the moment of his greatest power. Let me behold
the Abtu Fish at his season, and the Ant Fish with the Ant Boat as
it piloteth it in its lake. Let me behold Horus when he is in charge
2746
of the rudder [of the Boat of Ra], with Thoth and the goddess Maat
on each side of him. Let me lay hold of the tow-rope of the Sektet
Boat, and the rope at the stern of the Matett Boat. Let Ra grant to me
a view of the Disk (the Sun), and a sight of Ah (the Moon) unfailingly
each day. Let my Ba-soul come forth to walk about hither and thither
and whithersoever it pleaseth. Let my name be called out, let it be
found inscribed on the tablet which recordeth the names of those who
are to receive offerings. Let meals from the sepulchral offerings be
given to me in the presence [of Osiris], as to those who are in the
following of Horus. Let there be prepared for me a seat in the Boat of
the Sun on the day wheron the god saileth. Let me be received in the
presence of Osiris in the Land of Truth-speaking- the Ka of Osiris
Ani.
APPENDIX
(From the Papyrus of Nekht, Brit. Mus. No. 10471, Sheet 21)
NEKHT, THE CAPTAIN OF SOLDIERS, THE ROYAL SCRIBE, SINGETH A HYMN
OF PRAISE TO RA, and saith:- Homage to thee, O thou glorious Being,
thou who art dowered [with all sovereignty]. O Tem-Heru-Khuti
(Tem-Harmakhis), when thou risest in the horizon of heaven a cry of
joy goeth forth to thee from all people. O thou beautiful Being,
thou dost renew thyself in thy season in the form of the Disk,
within thy mother Hathor. Therefore in every place every heart
swelleth with joy at thy rising for ever. The regions of the South and
the North come to thee with homage, and send forth acclamations at thy
rising on the horizon of heaven, and thou illuminest the Two Lands
with rays of turquoise-[coloured] light. O Ra, who art Heru-Khuti, the
divine man-child, the heir of eternity, self-begotten and self-born,
king of the earth, prince of the Tuat (the Other World), governor of
Aukert, thou didst come from the Water-god, thou didst spring from the
Sky-god Nu, who doth cherish thee and order thy members. O thou god of
life, thou lord of love, all men live when thou shinest; thou art
crowned king of the gods. The goddess Nut embraceth thee, and the
goddess Mut enfoldeth thee at all seasons. Those who are in thy
following sing unto thee with joy, and they bow down their foreheads
to the earth when they meet thee, the lord of heaven, the lord of
the earth, the King of Truth, the lord of eternity, the prince of
everlastingness, thou sovereign of all the gods, thou god of life,
thou creator of eternity, thou maker of heaven wherin thou art
firmly stablished.
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2747
The Company of the Gods rejoice at thy rising, the earth is glad
when it beholdeth thy rays; the people who have been long dead come
forth with cries of joy to behold thy beauties every day. Thou goest
forth each day over heaven and earth, and thou art made strong each
day be thy mother Nut. Thou passest over the heights of heaven, thy
heart swelleth with joy; and the Lake of Testes (the Great Oasis) is
content thereat. The Serpent-fiend hath fallen, his arms are hewn off,
the Knife hath severed his joints. Ra liveth by Maat (Law), the
beautiful! The Sektet Boat advanceth and cometh into port. The South
and the North, and the West and East, turn to praise thee. O thou
First, Great God (PAUTA), who didst come into being of thine own
accord, Isis and Nephthys salute thee, they sing unto thee songs of
joy at thy rising in the boat, they stretch out their hands unto thee.
The Souls of the East follow thee, and the Souls of the West praise
thee. Thou art the Ruler of all the gods. Thou in thy shrine hast joy,
for the Serpent-fiend Nak hath been judged by the fire, and thy
heart shall rejoice for ever. Thy mother Nut is esteemed by thy father
Nu.
HYMN TO OSIRIS UN-NEFER
A Hymn of Praise to Osiris Un-Nefer, the great god who dwelleth in
Abtu, the king of eternity, the lord of everlastingness, who
traverseth millions of years in his existence. Thou art the eldest son
of the womb of Nut. Thou was begotten by Keb, the Erpat. Thou art
the lord of the Urrt Crown. Thou art he whose White Crown is lofty.
Thou art the King (Ati) of gods [and] men. Thou hast gained possession
of the sceptre of rule, and the whip, and the rank and dignity of
thy divine fathers. Thy heart is expanded with joy, O thou who art
in the kingdom of the dead. Thy son Horus is firmly placed on thy
throne. Thou hast ascended thy throne as the Lord of Tetu, and as
the Heq who dwelleth in Abydos. Thou makest the Two Lands to
flourish through Truth-speaking, in the presence of him who is the
Lord to the Uttermost Limit. Thou drawest on that which hath not yet
come into being in thy name of "Ta-her-sta-nef." Thou governest the
Two Lands by Maat in thy name of "Seker." Thy power is wide-spread,
thou art he of whom the fear is great in thy name of "Usar" (or
"Asar"). Thy existence endureth for an infinite number of double henti
periods in thy name of "Un-Nefer."
Homage to thee, King of Kings, and Lord of Lords, and Prince of
Princes. Thou hast ruled the Two Lands from the womb of the goddess
Nut. Thou hast governed the Lands of Akert. Thy members are of
silver-gold, thy head is of lapis-lazuli, and the crown of thy head is
of turquoise. Thou art An of millions of years. Thy body is all
pervading, O Beautiful Face in Ta-tchesert. Grant thou to me glory
in heaven, and power upon earth, and truth-speaking in the Divine
Underworld, and [the power to] sail down the river to Tetu in the form
of a living Ba-soul, and [the power to] sail up the river to Abydos in
the form of a Benu bird, and [the power to] pass in through and to
pass out from, without obstruction, the doors of the lords of the
Tuat. Let there be given unto me bread-cakes in the House of
Refreshing, and sepulchral offerings of cakes and ale, and
propitiatory offerings in Anu, and a permanent homestead in
Sekhet-Aaru, with wheat and barley therein- to the Double of the
Osiris, the scribe Ani.
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2748
THE CHAPTERS OF COMING FORTH BY DAY
HERE BEGIN THE CHAPTERS OF COMING FORTH BY DAY, AND THE SONGS OF
PRAISING AND GLORIFYING WHICH ARE TO BE RECITED FOR "COMING FORTH" AND
FOR ENTERING INTO KHERT-NETER, AND THE SPELLS WHICH ARE TO BE SAID
IN BEAUTIFUL AMENTET. THEY SHALL BE RECITED ON THE DAY OF THE FUNERAL,
ENTERING IN AFTER COMING FORTH.
The Osiris Ani, the Osiris the scribe Ani saith:- Homage to thee,
O Bull of Amentet, Thoth the king of eternity is with me. I am the
great god by the side of the divine boat, I have fought for thee, I am
one of those gods, those divine chiefs, who proved the
truth-speaking of Osiris before his enemies on the day of the weighing
of words. I am thy kinsman Osiris. I am [one of] those gods who were
the children of the goddess Nut, who hacked in pieces the enemies of
Osiris, and who bound in fetters the legion of Sebau devils on his
behalf. I am thy kinsman Horus, I have fought on thy behalf, I have
come to thee for thy name's sake. I am Thoth who proved the truth of
the words of Osiris before his enemies on the day of the weighing of
words in the great House of the Prince, who dwelleth in Anu. I am
Teti, the son of Teti. My mother conceived me in Tetu, and gave
birth to me in Tetu. I am with the mourners [and with] the women who
tear out their hair and make lament for Osiris in Taui-Rekhti, proving
true the words of Osiris before his enemies. Ra commanded Thoth to
prove true the words of Osiris before his enemies; what was
commanded [for Osiris], let that be done for me by Thoth. I am with
Horus on the day of dressing Teshtesh. I open the hidden water-springs
for the ablutions of Urt-ab. I unbolt the door of the Shetait Shrine
in Ra-stau. I am with Horus as the protector of the left shoulder of
Osiris, the dweller in Sekhem. I enter in among and I come forth
from the Flame-gods on the day of the destruction of the Sebau
fiends in Sekhem. I am with Horus on the day[s] of the festivals of
Osiris, at the making of offerings and oblations, namely, on the
festival which is celebrated on the sixth day of the month, and on the
day of the Tenat festival in Anu. I am the UAB priest (libationer)
in Tetu, Rera, the dweller in Per-Asar. I exalt him that is upon the
high place of the country. I look upon the hidden things (the
mysteries) in Ra-stau. I recite the words of the liturgy of the
festival of the Soul-god in Tetu. I am the SEM priest, and [perform]
his duties. I am the UR-KHERP-HEM priest on the day of placing the
Henu Boat of Seker upon its divine sledge. I have taken in my hand the
digging tool on the day of digging up the earth in Hensu.
Hail, O ye who make perfect souls to enter into the House of Osiris,
make ye the well-instructed soul of the Osiris the scribe Ani, whose
word is true, to enter in and to be with you in the House of Osiris.
Let him hear even as ye hear; let him have sight even as ye have
sight; let him stand up even as ye stand up; let him take his seat
even as ye take your seats.
Hail, O ye who give cakes and ale to perfect souls in the House of
Osiris, give ye cakes and ale twice each day (in the morning and in
the evening) to the soul of the Osiris Ani, whose word is true
before the gods, the Lords of Abydos, and whose word is true with you.
2749
Hail, O ye who open up the way, who act as guides to the roads [in
the Other World] to perfect souls in the House of Osiris, open ye up
for him the way, and act ye as guides to the roads to the soul of
the Osiris, the scribe, the registrary of all the offerings made to
the gods, Ani, [whose word is true] with you. May he enter the House
of Osiris with boldness, and may he come forth therefrom in peace. May
there be no opposition made to him, and may he not be sent back
[therefrom]. May he enter in under favour [of Osiris], and may he come
forth gratified [at the acceptance of] his true words. May his
commands be performed in the House of Osiris, may his words travel
with you, may he be glorious as ye are. May he be not found to be
light in the Balance, may the Balance dispose of his case.
(In the Turin Papyrus, ed. Lepsius, this Chapter ends with the
following.)
Permit thou not me to be judged according to the mouths of the
multitude. May my soul lift itself up before [Osiris], having been
found to have been pure when on earth. May I come into thy presence, O
Lord of the gods; may I arrive at the Nome of Maati (Truth); may I
rise up on my seat like a god endowed with life; may I give forth
light like the Company of the Gods who dwell in heaven; may I become
like one of you; may I lift up my footsteps in the town of Kher-Aha;
may I look upon the Sektet Boat of the god, Saah, the holy one, as
it passeth across the sky; may I not be repulsed; may I look upon
the Lords of the Tuat, or, according to another reading, the Company
of the Gods; may I smell the savour of the divine food of the
Company of the Gods; may I sit down with them; may my name be
proclaimed for offerings by the KHER-HEB priest at the sacrificial
table; may I hear the petitions which are made when offerings are
presented; may I draw nigh unto the Neshem Boat; and may neither my
Heart-soul nor its lord be repulsed.
Homage to thee, O Chief of Amentet, thou god Osiris, who dwellest in
the town of Nifu-ur. Grant thou that I may arrive in peace in Amentet.
May the Lords of Ta-Tchesert receive me, and may they say unto me:
"Hail, hail; welcome, welcome!" May they make ready for me a seat by
the side of the President of the Chiefs; may the Nursing-goddesses
receive me at the seasons, and may I come forth into the presence of
Un-Nefer true of word. May I be a Follower of Horus in Ra-stau, and of
Osiris in Tetu; and may I perform all the transformations which my
heart may desire to make in every place wherein my Double (KA) wisheth
to be.
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RUBRIC: If this text be known [by the deceased] upon earth or if
he causeth it to be done in writing upon [his] coffin, then will he be
able to come forth on any day he pleaseth, and to enter into his
habitation unrepulsed. Cakes and ale and joints of meat from those
which are on the altar of Ra shall be given unto him, and his
homestead shall be among the fields of the Field of Reeds(Sekhet-Aaru),
and wheat and barley shall be given unto him therein, and he shall
flourish there even as he flourished upon earth.
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APPENDIX
(From the Papyrus of Nekhtu-Amen, ed. Naville, I, 5)
THE CHAPTER OF MAKING THE SAHU TO ENTER THE TUAT ON THE DAY OF THE
FUNERAL, WHEN THE FOLLOWING WORDS ARE TO BE SAID: Homage to thee, O
thou who dwellest in the Holy Hill (Set-Tchesert) of Amentet! the
Osiris, the royal scribe, Nekhtu-Amen, whose word is true, knoweth
thee, he knoweth thy name. Deliver thou him from the worms which are
in Ra-stau, which live upon the bodies of men and women, and feed upon
their blood, for Osiris, the favoured servant of the god of his
city, the royal scribe Nekhtu-Amen, knoweth you, and he knoweth your
names. Let the order for his protection be the first command of
Osiris, the Lord to the Uttermost Limit, who keepeth his body
hidden. May he give him release from the Terrible One who dwelleth
at the bend of the River of Amentet, and may he decree the acts that
will make him to rise up. Let him pass on to him whose throne is
placed within the darkness, who giveth light in Ra-stau. O thou Lord
of Light, come thou and swallow up the worms which are in Amentet. Let
the Great God who dwelleth in Tetu, and who is himself unseen, hear
his prayers, and let those who cause afflictions hold him in fear as
he cometh forth with the sentence of their doom to the Divine Block. I
the Osiris, the royal scribe, Nekhtu-Amen, come, bearing the decree of
Neb-er-tcher, and I am the Horus who taketh possession of his throne
for him. His father, the lord of all those who are in the Boat of
his Father Horus, hath ascribed praise unto him. He cometh bearing
tidings....... let him see the town of Anu. Their chief shall stand on
the earth before him, the scribes shall magnify him at the doors of
their assemblies, and thy shall swathe im with swathings in Anu. He
hath led heaven captive, and he hath seized the earth in his grasp.
Neither the heavens nor the earth can be taken away from him, for,
behold, he is Ra, the firstborn of the gods. His mother shall nurse
him, and shall give him her breast on the horizon.
-
RUBRIC: The words of this Chapter shall be said after [the deceased]
is laid to rest in Amentet; by means of them the region Tenn-t shall
be contented with her lord. And the Osiris, the royal scribe,
Nekhtu-Amen, whose word is truth, shall come forth, and he shall
embark in the Boat of Ra, and [his] body upon its bier shall be
counted up, and he shall be established in the Tuat.
GIVING A MOUTH TO ANI
THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS ANI, THE SCRIBE, AND
TELLER OF THE OFFERINGS WHICH ARE MADE TO ALL THE GODS, WHOSE WORD
IS TRUE, WHO SAITH:- I rise up out of the Egg in the Hidden Land.
May my mouth be given unto me that I may speak therewith in the
presence of the Great God, the Lord of the Tuat. Let not my hand and
my arm be repulsed in the presence of the Chiefs (Tchatchau) of any
god. I am Osiris, the Lord of Ra-stau. May I, the Osiris, the scribe
Ani, whose word is true, have my portion with him who is on the top of
the Steps (Osiris). According to the desire of my heart I have come
forth from the Island of Nesersert, and I have extinguished the fire.
ΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝΝ
2751
APPENDIX
[The following passage is taken from the Saite Recension]
-
[THE CHAPTER OF GIVING A MOUTH TO THE OSIRIS, THE SCRIBE ANI, WHO
SAITH]:- Homage to thee, O thou lord of brightness, Governor of the
Te