To Main Page A PLEA FOR INITIATION STANDARDS I'm full of radical ideas. I think the terms "Priest, Priestess, High Priest and High Priestess" are more than titles. I think being a member of the Priesthood means more than status. I think a coven is more than a study group, or a social gathering. I think being a Witch is more than a protest against the patriarchy. I think receiving a First Degree should mean you have worked and studied and grown and dedicated yourself to your path and your Gods. I think an initiation should mean something. I know of a young man who received a third degree after having proved he could lead a ritual. That's all he had to do, lead a ritual. I know of a woman who claims third degrees in both the English and American traditions of a well-known tradition. She shows absolutely none of the qualities by which one usually recognizes a High Priest or High Priestess. I know of a woman who refused to accept the standards set by her High Priestess, who threw a fit when she didn't get her First on demand. She went to another teacher, secretly received her First, and a year later, her Second. Considering her attitude toward her first teacher, I have absolutely no faith that she did any work to earn her second. Yet she calls herself a High Priestess. When two members of Sothistar received their first degrees last year, they had: studied and worked with the five magical elements, worked at developing personal relationships with the Gods, studied astrology, symbology, qabala, Tarot (both as a divinational and meditational tool), several forms of divination, writing rituals, leading rituals, drawing down the Moon, basic spell-casting and various methods,ethics, the Egyptian deities and mythology, ritual etiquette, the laws of the coven, the use of stones and crystals, meditation, conducting rituals, the meaning and duties of the priesthood, and the use of chants and songs. Both had chosen (or been chosen by) deities to whom they wished to make a special dedication. Both had proven their loyalty to the coven and the Craft. Both had served as vessels for both the God and the Goddess, and both had led rituals. After all of this, they received First Degree. Am I saying that mine is the only way--that if your coven does not study these subjects your initiations aren't valid? Certainly not! I am saying that our tradition has standards for initiation. Many other covens have standards--some more stringent and some less demanding than mine. What I am saying is that I wish everyone had standards. Why? Because when you have standards, the initiations you give mean something. 908 When we took the two mentioned above around to the four quarters and pronounced them Priest/ess, they could not have been prouder of their achievement. Nor could we. We had no doubt they could serve as competent dedicated Priest and Priestess in a ritual. In the time since, they've proved it over and over. When they make Second Degree, and Third, and eventually have a coven of their own, they'll continue to make us proud. When they represent the coven other places, they do so in a manner that reflects well on the coven. I've met many First Degrees of other covens who did not reflect well on their teachers. (I've also met many who have.) You ask again, Why? I'll give you a personal reason--because it irritates the hell out of me that the people mentioned at the beginning of this article can put their noses in the air and claim a higher status in the Craft than my two dedicated, hard-working, sincere students. Once upon a time, a high school diploma meant something. You couldn't get a decent job without one. These days, it means nothing. These days, a Bachelor's Degree doesn't mean much. I don't want that to happen to initiations! Perhaps I should discuss what I think initiation is. A true initiation is not a ritual, it is not entrance into a club, it is not just a dedication. An initiation is a spiritual step to a higher stage in spiritual growth. There are many such steps. Such "initiations" are not given by High Priest/esses. They are given by the Gods. An initiation ritual is an acknowledgment by a coven leader that the Initiate has, in that leader's opinion, reached a certain stage in spiritual growth. Coven leaders are not omniscient. Although I'm sure such leaders strive to serve as worth representatives of the God and Goddess, they (the coven leaders) are not the God and Goddess. All of them must find their own ways of determining whether their students have achieved this growth. They must also give what guidance they can to those attempting to achieve it. Our study program includes many things not mentioned above, exercises and spiritual work that, we hope will help our students reach that goal. If our students apply themselves to all they are given to do, it is possible for them to reach that stage. When we give a first degree initiation, we are saying that the Initiate is *already* a Priest/ess of the Goddess. I do not ask that all covens adopt our particular standards. I do plead with you to *have* standards beyond simple attendance at ritual for a year and a day. Insist that they work hard, that they learn and grow, that they struggle, that they strive, that they become, in your opinion, worthy servants of the Gods. Some months ago, I mentioned this to two leaders of a newly-formed group north of here. Their eyes lit up and they said "You can help us. We were just talking about setting standards!" No true standards had been set for their initiations, and they felt the lack. Oh, they had third degrees from their teacher, but they wanted more meaning for those they gave than was given to their own. Bravo! There's hope for the Craft yet! Ellen Cannon Reed AN OPEN LETTER TO A WITCH 909 I do not know what Tradition you follow. That does not matter. Indeed, for all I know, you may not follow any of the traditions. You may be one of those many lonely ones who, for whatever reason, must worship by 'feel' rather than through any formal coven training or participation. But whoever you are, and however you worship, all that matters to me is that you hold true to the God and the Goddess. My purpose in writing this letter is to enjoin your aid in destroying that which cripples our Craft. Dissension is the disease. It is not a cancer, for it can be cured; and, as with most herbal cures, the best treatment is that administered internally. Friend,help spread theBrotherhood andSisterhood ofthe Craft. do not seek to establish a scale of Wicca purism, (for no two Witches will ever agree on the relative positions on the scale of even their own tradition.) There is no one religion for all people, and THERE IS NO ONE TRADITION FOR ALL WITCHES! Let this be understood, and accepted. Choose your own path and leave your neighbor to choose his. Remember the primary tenet: "AN IT HARM NONE, DO WHAT THOU WILT." Yetnever forget:"An it harmnone..." If your pathleads to sex rites, to homosexuality, to phallic-initiation...do not pt it foreward as "THE WICCAN WAY". It is only A Wiccan way, one of MANY. And by the same token, if a path so presented is not your way, do not decry it simply because it is not your way. Who are you to say another is wrong, so long as it harms none. Strive for honesty, friend. Do not make false Craft claims, whether of position, heredity, lineage, or whatever. If you have a quarrel with someone, seek out the one you disagree with, rather than utilize perhaps unreliable intermediaries. do not spread unfound rumors and question those who do so. News of battle makes more exciting reading than news of peace. Why, then, provide battle news for publication when the serenity of the Craft is what we should be showing? We have come along way, myfriend, in a fewshort years. Let us move on along our chosen paths till we emerge - as we will - accepted and respected by ALL as a religion in our own right. Help usbring anend to washingour dirty linenin public. There will always be disagreements, there will always be those who cannot tolerate others, but they are in the minority and so they should remain, if you wish. But do not deny them their right to those differences. Friend, weare Children ofthe Universe, andChildren ofthe God and the Goddess. Let us try to remember that, and live in Peace. Blessed Be, and Merry Part! 910 MAY DAY CHANT ONE Here we come apiping, In Springtime and in May; Green fruit aripening, And Winter fled away. The Queen she sits upon the strand, Fair as lily, white as wand; Seven billows on the sea, Horses riding fast and free, And bells beyond the sand. Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 MAY DAY CHANT Two The High Priestess and High Priest lead a ring dance around the bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puck of Pook's Hill". "Oh, do not tell the Priest of our Art, Or he would call it sin; But we shall be out in the woods all night, A conjuring summer in! And we bring you news by word of mouth For women, cattle and corn Now is the dun come up from the South With Oak, and Ash and Thorn!" Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 STAG CALL also MAYCHANT THREE The men gather around the fire, next to their partners, and they say in unison: "I am the stag of seven tines; I am a wide flood on the plain; I am a wind on the deep waters; I am a shining tear of the sun; I am a hawk on a cliff; I am fair among flowers; I am a god who sets the head afire with smoke." Graves, Robert; "The White Goddess"; Farrar 1970 Transcribed to computer files by Seastrider 911 CRYSTALS & STONES Gemstoneshave beenusedforcenturiesas meditationalaidsand magical magical foci. Each individual type of stone has different properties. Here are some healing and spiritual properties from a list I have. These descriptions are based on ancient legend and lore: AGATE: Moss Agates considered to be most powerful. Aid in restoration of energy, used in healing, and believed to bring wearer happiness, wealth, health, and long life. Increases ability to ward off self-induced anger and inner bitterness. Carnelian-gives protection and energy. Moss green-balances emotional energy. Moss red-balances physical energy. Blue lace-gives tranquility. Amber: Powerful healing stone with large amount of organic energy. In ancient times, ground to a powder and mixed with honey or oil of roses for various physical problems. Filters germs and infections and has the power to disinfect. Worn around the neck to help fight infection and respiratory diseases. Lifts the spirits. Apatite: Promotes communication and mental clarity. Amethyst: Increases spiritual awareness, has a calming and soothing influence, has the ability to transmute negative into positive, and is very effective as a healing stone. Warmed and placed on the forehead and temples, it is good for headaches. Has the ability to draw through it forces directed towards the body and repels vibrations which the body doesn't need, thus releasing only the energy patterns beneficial to the body. Best worn in healing near the heart center. Opens up spiritual and psychic centers. Helps prevent drunkeness. Aquamarine: Calms nervous tension. Calming effects of the sea. Used to help banish fears and phobias. Means seawater. Soothing and cleansing. Adventurine: Increases perception and creative insight. Stimulates opportunity and motivation. Azurite: Powerful healing stone, invokes spiritual guidance, opens psychic eye. Good for dreams and improving psychic ability. Bloodstone: Stimulates flow of energy for healing blood circulation, stops hemorrhaging. Removes emotional blockages. Citrine: Stimulates openness and accelerates the awakening of the mind. An aid to the digestive system. Helps eliminate toxins. Encourages tremendous healing on the emotional and mental levels, helps unblock subconscious fears, and serves as a natural relaxant. Coral: Balances physical energy and relaxes tensions. Carries the creative vibrations of the sea. 912 Emerald: Promotes creativity, stimulates perception and insight, and strengthen memory. Beneficial effect on the eyes. Garnet:Balances hormones, goodfor mentaldepression, enhances self-esteem, alleviates bad dreams, and encourages success in business. Thought to assist in seeing into past incarnations. Hematite: Calmingto the emotions. Worn as an amuletto confer strength and procur favorable legal judgements. In Egypt, used to reduce inflammation and treat hysteria. Considered to be a grounding stone. Helps maintain balance between body, mind, and spirit. Ivory: Spiritual protection. Jade:Stimulates practicality,wisdom,and universalattunement. Thought to provide a link between the spiritual and the mundane. Most revered by the Chinese. Jasper: For energy balancing of emotions and stress. Flourite: Opens andsoftens the wayfor the useof otherstones. Excellent used in aquariums-provides needed minerals. Lapis Lazuli: Stimulates wisdom, truthfulness, & psychic experiences, healing and strengthening when worn next to the skin. Strengthens mind and body to spiritual awareness. Malachite: often used asa child's talisman to sleepsoundly & protect from bad dreams. Stimulates clear vision and insight, represents hope and inner peace, believed to protect from danger. Increases abundance in all areas of life. Moonstone: Bringsgood fortune. Reflects the wearersbeing and feelings. Promotes unselfishness. Opens the heart to humanitarian love and hope. Good for protection while travelling on water. Gives clarity to spiritual understanding. Good for pre-menstrual symptoms and balancing to the reproductive system. Used to ease childbirth. Pearl:Stimulates feminine qualities,used to focus attention, helps pull together mental and spiritual forces, peace of mind. Represents purity, modesty, & gentleness. Peridot: Dispels fears, guilt, and depression. Used to counteract negative emotions and healing of the spirit. Affects top three chakras. Once worn as a means of gaining foresight and divine inspiration. QUARTZ: Amplifiesthe healing energyof the one usingit. Used to help draw out pain. Able to tap into the energies of the universe. A good stone for meditating on. Works primarily with the Third Eye center, also relates well with the heart center. To be able to tune into the quartz promotes clarity while concentrating on it. Also affects the crown chakra. Very potent and often worn to protect from negative vibrations. Cleanse regularly. Rudilated-rutile needles help focus attention. Smoky-good for calming the mind. Rose-vibrations of universal love & inner serenity. Ruby: Increases vigor, renews vitality and cleanses the blood. The stone of courage. 913 Topaz: Calms emotions, protects against external stresors. To restore physical energy & quiet emotional nature. Tiger Eye: Very powerful protection, clarity of thought. Tourmaline: Causes the wearer to be more flexible, more understanding and more objective in purpose and reason. Calming. Each person has a different response to this stone. Causes a reaction in the intestinal tract. Black and Crystal-removes negativity and cleanses. Some say it should not be worn as jewelry. Electric and magnetic properties. Turquoise: Vibratescalmingradiations, protective,andrestores healthy mental attitude. Stone of friendsship. Balancing and healing. Great strength and vitality. Takes on characteristics of the wearer. 914 CRYSTALS & STONES NAME COLOR CHAKRA USES AMETHYST Violet Crown Calming,grounding, a cleanser and spiritual stimulator, yin/yang balance, strengthens heart, cleanses liver of toxins, excellent for lung problems. ADVENTURINE Green Heart Soothes emotions, used for the heart and heartache, for acceptance o f self and others, for inner peace. AGATE Varied Solar- Compelstruth, promotes Plexus, good manners, happiness, intelligence, prosperity. Heart longevity, fertility, and good health, affects stomach, throat, heart. AZURITE- Blue-green Heart, Allpurpose healing stone, affects MALACHITE Crown ethericbody,parathyroid glands, nerve, spleen, pancreas, used to release repressed emotions and f o r physical detoxing. BLOODSTONE Green-red Root Offers courage, endurance, harmony, used t o stop bleeding, helps i n making decisions, used f o r iron deficiency, in t h e blood, for moving kundalini energy, and to invoke peace in all who are drawn to it. CITRINE Golden Solar- Generates radiant, happy Plexus vibrations, helps thoughts to be clear and emotions controlled, raises thinking to intuitive levels, on a physical level it can be used to help eliminate toxins from the colon, gall bladder and kidneys a n d entire eliminative system. 915 CHRYSOPRASE Green Solar- Has a quality of compassion and a Plexus, capacity for fine attunement works Heart on the solar plexus and heart areas to sooth emotions, will help tranquilize many forms of a n d neurosis, also used t o absorb or deflect unwanted energies. FLOURITE Clear, Crown, Multi-dimensional stone, balances Blue, 3rd Eyeandintegrateslower (human) self Purple withhigher(spiritual) self, good for meditation over 3rd eye chakra, works well with virulent diseases. GARNET Red Root Stimulates happiness, peace, balance, patience, inspiration, persistence, good for rebirthing, menstruation and life passages, disorders, fertility, eases arthritis pain. HEMATITE Grey-black Root A verygrounding stone, very cooling to the physical body, use for fevers, alleviates worry a n d anxiety as it allows f o r mental clarity, often known as the "worry stone". HERKIMER Clear Crown Very balancing special variety of quartz crystal "DIAMOND" works with yin/yang energies, often known as the "Dream Crystal", aids in bringing teachings of the dream state into conscious awareness, very highly attuned spiritually. KYANITE Blue, Crown, Aligns all chakras, if so directed Black 3rdEye can openchakras(energy centers in the body), dispells frustration and anger, excellent attunement stone, good for meditating, aids in p a s t l i f e regression. LAPIS Blue Throat, Used over 3rdeye 916 (brow) chakra, LAZULI 3rd Eye assists in opening and clarifying (Brow) inner vision, provides strength, vitality and self-assurance, used for disorders of the throat, heart,spleen, blood, skin a n d to counter effects of stroke and epilepsy, also good for dream work. LITHIUM Lavender Crown, Helps to reduce stress and ease depression, with Pink Solar- relates to cycles of Tourmaline Plexus birth and deathand eases transition, good preparatory stone inner spiritual work, on physical helps with digestion. MOONSTONE White Crown Has avery calming effect on the emotions, Pastel stimulatesthe pineal gland, assists in stimulating the feeling (intuitive) nature, eases menstrual pain, alleviates many degenerative conditions in the skin, hair, eyes, and body fluids (tears, digestive juices). OBSIDIAN Black- Used tosharpen both the internal and external Snowflakevision,oneofthemost important "teachers" of the New Age stones, teaches one the truth of oneself in relation to ones ego, depicts the contrasts of life-day and night, darkness and light, truth and error. PERIDOT Green Heart, Promotes digestion, eases ailments Yellow/ Brow inthedigestive system, used for Green forprotection, prosperity, emotional calming, purifies, balances. PHANTOM Clear All Very powerful tool for the New Age, Redor used togroundand center while 917 Yellow attuning to higher spiritual energies, in healing work used to disperse congested energies. PYRITE Gold Solar- Hasa very protecting, shielding aspect which Plexus works on the physical, mental, emotional levels. Shields from many forms o f negative energy, strengths circulatory system, clears oxygen in the blood. QUARTZ Clear Trans- All-purpose, all healing, amplifies personal thought-forms, transmutes energy point and forms protective shield around auric field, excellent for meditation stone, color work, aura work, very energizing. IRRADIATED Very Absorbs all formsof negative QUARTZ Black energy,placed on or near electrical equipment (T.V., microwave, computer) to absorb harmful energies. ROSE QUARTZ Pink Heart Comfortsheart from all wounds, helps heal emotional pain, enhances l o v e , self-love, positive outlook, joy and oneness, helpful for heart, throat, ears, nose, hypertension. 918 SMOKEY Black Root, Eases depression, fear and panic, QUARTZ Grey Solar- clears aura, very grounding, Plexus enhances positive attitudes, tranquilizes, works well with root chakra to release negative blocks emotional and physical, used for menstrual cramps,intestines, stomach and digestion. TOPAZ Yellow Solar- Draws negativity from chakras, Plexus protects against insomnia and depression, mood elevator, revitalizes, very stimulating to the creative thinking processes, eases death. TOURMALINE Varied Root, Works as a protective shield, consumes negative energy without releasing i t into the atmosphere, h a s to do with visions a n d "seeing" with compassion, good for the eyes, teaches to expand l i m i t e d concepts of thinking, relates to aspirations for higher love, very complete stone. TURQUOISE Aqua Heart, Known as"The Sky Stone", is Throat excellent for both Spiritual attunement and healing of the energy centers and the physical body, valuable for grounding as well as for vision quests and astral t r a v e l , purifies all levels of being and is capable of handling strong negativity, also used for wounds and for damage to bones. 919 920 M O D E R N P A G A N I S M : QUESTIONS & ANSWERS To promote community harmony and freedom of religious practice. Distributed by : The Committee for Religious Freedom, Salt Lake City, Utah. Thanks to LesleyPhillips andLinda Pinti ofThe Covenantof Unitarian Universalist Pagans for original material. Contemporarysociety isexperiencingaresurgence ofinterest in earth- and nature-centered spirituality. Modern Paganism is a rich and diverse religious movement drawing the attention of the media, law-makers, and spiritual seekers. This pamphlet attempts to answer some of the questions frequently asked about modern Pagan beliefs and practices. What is Paganism? Theterm"Pagan" comesfrom aLatinword for"country dweller" first used in early Christian times to refer to those not yet converted to Christianity. "Pagan" was an epithet that cast aspersions on those not seen as "true believers." Today, it refers more general to the faith of those whose spiritual center is drawn to native and natural religions, usually pantheistic or polytheistic, and almost always earth-centered. What then is "Modern Paganism"? ModernPaganism,orNeo-Paganism, isamodern, Earth-centered religious perspective which borrows and adapts from pre-Christian paganism as well as from contemporary religious thought. While reconnecting with ancient wisdom, it speaks eloquently to the needs and concerns of the present. What is meant by "The Old Religion"? The term describes the pre-Christian religion of much of western and northern Europe, which was based on the agricultural cycles and other natural rhythms of the Earth. It coexisted with Christianity for centuries, from the so-called "Dark Ages" up until the Inquisition and the "Burning Times" (witch hunts) of the late Middle Ages. It also can refer more generally to other native and tribal religions of the world. What is the difference between Paganism and Witchcraft? SomecontemporaryPagans callthemselvesWitches.The termhas many meanings, some carrying rather heavy negative baggage. "Witchcraft" or "The Craft" is most properly applied to three broad categories: Descendants of the European witches of the Middle Ages, practitioners of the "reconstructed" Witchcraft of the 20th century, and "feminist Witches" whose religion and politics center in the contemporary womens' spirituality movement. It can generally be said that all modern Witches are Pagans, but not all modern Pagans are Witches. At least one writer, Aidan Kelly, has begun to use the term "Neo-Pagan Witchcraft" to describe the largest portion of the contemporary Pagan community. 921 What is meant by the term "Wicca"? Oftenused asa synonymfor Witchcraft,"Wicca" isthought to derive from an Anglo-Saxon root meaning to bend or to turn. It is more properly applied only to those Witchcraft traditions which originated in or derive from practices in the British Isles. What about Shamanism? Shamanismisnot areligion, butaset ofspiritual techniques used for healing and the acquisition of knowledge through forays into non-ordinary states of consciousness. Now gaining increasing attention in the counseling profession, this journeying is usually aided by sonic driving (such as repetitive drumming or chanting) and often involves interactions with totemic and archetypal figures. These techniques are used in virtually every tribal society and are widely used by contemporary Pagans. What do modern Pagans believe? The centralbeliefs ofmodern Pagansdiffer in specificsyet share many fundamentals. Deity is seen as immanent rather than transcendent. Experience is preferred over doctrine. It is believed that there are and should be multiple paths to the Divine. There is no prescribed creed, but there are a number of beliefs shared by most contemporary Pagans, summarized at the end of this pamphlet. Isn't this just Humanism by another name? Noand Yes.Likereligious Humanists,modernPagans havealove and reverence for this world and the physical plane generally. The rational is seen as important. Great emphasis is also placed on the intuitive, however, and the belief that the physical and non-physical worlds are equally real, and are interconnected, interpenetrating manifestations of nature. This means that spiritual work, whether called meditation, prayer, or magic, and whether done as ritual, worship, or celebration, is efficacious and can result in changes in the physical world. The majority of Pagans also believe in the survival of the consciousness or soul after physical death. How do modern Pagans worship? Some groups have formalworship services or similar group meetings. Others conduct rituals that have varying degrees of set forms. Some Pagans worship by themselves without formal ritual. Most contemporary Pagans hold rituals corresponding to the turning of the seasons and the phases of the moon. Rituals are often performed in a sacred space defined by the demarcation of a circle, within which the celebration and worship take place. Celebrations include eight major seasonal holidays, sometimes collectively referred to as "Sabbats". These Sabbats, as most frequently observed by North American and European Pagans, follow the agricultural cycles of the northern temperate zone, and include the solstices and equinoxes as well as four intermediate festivals which fall in between, sometimes called "cross-quarters," on or near the first days of February, May, August, and November. Regular public Sabbat rituals, reflecting a variety of contemporary Pagan styles, are held in many communities. Rituals may include meditation, chanting, drumming, myth- and story-telling, ritual drama, dance, and so on. Deeper ritual work is most often practiced at private gatherings, which for many traditions coincide with the phases of the moon. The work may include more intense raising of energy, healing work, and personal spiritual development. 922 What about Satanism? Contrary to the claims of ill-informed Christian fundamentalists, the practices of modern Pagans are in no way related to Satanism. Most Pagans do not even believe Satan exists. As a profanation of Christian symbolism, Satan worship is a Christian heresy, not a Pagan religion. Do Pagans proselytize? No,Pagansdo notproselytize.Most modernPagantraditions do welcome newcomers. Most modern Pagans also do not discourage other Pagans from integrating other religious and spiritual practices and beliefs into their practice. WHAT CONTEMPORARY PAGANS BELIEVE while there is no set of beliefs shared by all Pagans, most would agree that similarities far outweigh differences. There are a number of beliefs held by the vast majority of modern Pagans. Some of these are: 1. Divinity is seen as immanent. 2. Divinity is as likely to manifest itself in female as male form, the God or the Goddess, in the interconnectedness of all life. 3. Multiple paths to the divine exist, as symbolized by many goddesses and gods. These are often seen as archetypes or gateways to the unconscious. 4. We respect and love Mother Earth as a living being, Gaia, of which we are a part. 5. The physical world, as an emanation of the divine, is good and to be enjoyed by all living beings in love and harmony. 6. Ethics and morality are based on avoidance of harm to other beings, including Earth as a whole, which mandates environmental activism as a spiritual responsibility. 7. Human interdependence implies the need for community cooperation. 8. The solar and lunar cycles and the cycles of our lives are celebrated. This leads to the maintenance and revival of old customs and the creation of new ones. 9. A strong commitment to personal and planetary growth, evolution, and balance are vital. 10. One's lifestyle must be consistent with one's beliefs. The personal is political. 11. A minimum of dogma and a maximum of individual responsibility in all things are goals to strive for. Thus a healthy skepticism is to be fostered, and ideas are not to be accepted without personal investigation of their validity. 12. Messiahs and gurus are to be avoided. The mediation of another being is unnecessary for an individual to commune with Deity. Power-from-within is preferred to power-over. 13. All beings are personal emanations of the Divine. Thou art Goddess, thou art God. 923 A Booklist of Pagan/Magickal Titles I. Tarot: A. The Tarot - Paul Foster Case (f) B. The Qabalistic Tarot - Robert Wang (a,f) C. The Book of Tokens - Paul Case (f) D. TheBook ofThoth - Crowley(a,f) II. The Qabalah: A. The Mystical Qabalah - Dion Fortune (f) B. The Kabbalah Unveiled - MacGregor Mathers (f) C. The Sepher Yetzirah - W. Wynn Westcott (f) D.APracticalGuideto QabalisticSymbolism-GarethKnight (a,f) E. The Ladder of Lights - William Grey (f?) III. Magick in general: A. The Tree of Life - Israel Regardie (a,f) B. Magick in Theory and Practice - Aleister Crowley (a,f,b) C.TheGolden Dawn;TheComplete Golden DawnSystem of Magic- Israel Regardie (c) D. Magick without Tears - Crowley (c) IV. Meditation A. The Training of the Mind - Alan Bennett (a) B. Cutting Through Spiritual Materialism - Chogyam Trungpa(d) C. Book 4 - Crowley (a) D. The Experience of Insight - Goldstein (d) V. Crowley A. The Holy Books of Thelema (a) B. The Vision and the Voice (a) C. The Eye in the Triangle - Israel Regardie (c) D. The Equinox, esp The Temple of Solomon the King (a) E. The Book of Lies (a) VI. Paganism, historical A. The Golden Bough - Frazer B. The Mystery Religions - S. Angus (b) C. Oriental Religions in Roman Paganism - F. Cumont (b) D. The God of the Witches - Margaret Murray E. The Golden Ass - Apuleius, transl. Robert Graves VII. Paganism, modern A. Drawing Down the Moon - Margot Adler B. The Meaning of Witchcraft - Gerald Gardner (g) VIII. Eastern Mysticism A. Tibetan Yoga and Secret Doctrines - Evans-Wentz B. Shakti and Shakta - Arthur Avalon (a) C. The Serpent Power - Arthur Avalon (a) D. The Tibetan Book of the Dead - Evans-Wentz IX. Egyptian religion (all b) A. The Gods of the Egyptians - E.A. Budge B. The Egyptian Book of the Dead - Budge C. Egyptian Magic - Budge D. The Leyden Papyrus - Budge 924 X. Miscellaneous A. The Chaldean Oracles - Westcott (f,e) B. The Life of Apollonius of Tyana - Philostratus C. Prometheus Rising - Robert Anton Wilson (c) D. Cosmic Trigger - Robert Anton Wilson (c) Sources (a) Samuel Weiser, Inc Box 612 York Beach, Maine 03910 -EXCELLENT source for books of all sorts, all high quality. Especially good source for books by Crowley & on ceremonial magick. Highly recommended. (b) Dover Publications 31 East 2nd St. Mineola, NY 11501 -reprints manyold books,most notably Budge'sclassic egyptian series (c) Falcon Press 3660 N. 3rd St Phoenix, AZ 85012 -small press specializing in Crowley, Israel Regardie,& the Golden Dawn. Also carries Robert Anton Wilson's latest works, such as PROMETHEUS RISING, THE NEW INQUISITION, and the reprinted classic COSMIC TRIGGER. (d) Shambalah Publications 314 Dartmouth St. Boston, MA 02116 -mainly Eastern religion & Buddhist, but also some western magick, and recently lots of high-quality New Age works. Recently reprinted the classic series HERMETICA by Sir Walter Scott. (e) Heptangle Books Box 283 Berkeley Heights, NJ 07922 -small specialty printing house issuing one volume per year, beautifully typeset. Issued the classic ENOCHIAN INVOKATION by Geoffrey James, which was still in print in April. (f) The Best of Cards Catalog Division of US Games Systems 38 East 32nd St NY, NY 10016 -sells every Tarot pack in existence, & also has a surprisingly extensive booklist of occult books. Good source for Eliphas Levi & tarot material & carries many of the books issued by the above publisher. Catalog is $2. Delivery is the fastest I've ever seen. 925 (g) Magickal Childe 35 West 19th St. NY,NY 10011 -excellent listing; carries Gardner's books & assorted paraphanalia such as Abramelin oil. Carries many more books than listed in their catalog; reportedly if you call them they can get ANY occult book, if it's available anywhere. No, I don't have their phone #. (h) Llewellyn Publications P.O. Box 64383-873 St. Paul, MN 55164-0383 -not so good a source these days,but carries reprints of many of Israel Regardie's classics. Their catalog resembles the National Enquirer; caveat emptor. Interesting to read for entertainment purposes, occasionally one will find a good book there. (i) Circle P.O. Box 219 Mt. Horeb, WI 53572 -apagan organizationpublishinga newsletter& sellssome books, most notably Circle Guide to Pagan & Wiccan Resources, for contacts. (j) Dharma Publishing 2425 Hillside Ave Berkeley CA 94704 -sellsbooks onBuddhism, posters of Tibetan Thanka paintings; much more hardcore Buddhist than Shambalah. These opinions are my own, & where I recall purchasingthese books in the past. They may no longer be available. 926 TALESPINNER'S NEOPAGAN READING LIST by J. Brad ("Talespinner") Hicks THE BEST FIVE: (Read these five first,they are by themselves thebest possible introduction to Neopagan Witchcraft and practical magic that I've found anywhere.) Starhawk, _The_Spiral_Dance_. (San Francisco: Harper & Rowe, 1979). Paperback, $10.95 This isthe essential firstbook fora newwitch, Neopaganor otherwise. In fact, many new covens have been formed with no other sources than this book. Starhawk details the myths, legends, and magic of the Craft in a beautifully elegant, easy-to-read way. Often found in bookstores on the "Women's Studies" shelf, Starhawk's vision of the Craft emphasizes the Goddess as the source of inspiration, with secondary emphasis on the Horned God. Perhaps a bit too Feminist, but still the best introduction yet. Margot Adler, _Drawing_Down_the_Moon_. (Boston: Beacon Press, 1979). Paperback, $9.50 Althoughit isnow 7yearsout-of-date, thisis stillthe best history of the modern, Neopagan Craft that has been published yet. Includes many valuable interviews with some of the people who gave shape to the Craft as we know it. While the book does include some instruction in magic, its primary thrust is philosophy and history. Keep an eye out--there's an updated second edition due out some time in late 1986. Marion Weinstein, _Positive_Magic_. (Surrey, B.C.: Phoenix Publishing, revised 1981). Paperback, $8.95 I see-saw betweenthis book andthe next onefor 3rd and4th place. Both are good, detailed texts on magic and spell-casting. At the moment, I recommend _Positive Magic_ first for the following reasons: 1) it is more practical, teaching actual techniques before tackling theoretical justifications, and 2) the language is a bit easier to follow for non-scientists. The topics covered include the karmic effects of magic, astrology, divination with tarot cards and the I'Ching, and general spell-casting. Its strongest point is the section on tarot, which is the best I've seen yet. Its weakest point (in my opinion) is that it under-emphasizes poetry and ritual. P.E.I. Bonewits, _Real_Magic_. (Berkeley: Creative Arts Publishing, revised 1979). Paperback, $8.95 Thisis theother"best" bookon magic. Itcovers amuch wider variety of topics, including ritual, psychic self-defense, and many other psychic phenomena. Isaac's approach is scientific and rational, not "religious," and his language is often more that of a scholar than a witch, but this is nevertheless an essential book for any student of magic. WARNING: Make sure that you get the second edition (1979) or later, as the 1971 edition includes much material that is misleading, extraneous, and sometimes just plain false--the 1979 edition was heavily edited. 927 Scott Cunningham, _Earth_Power_. (St. Paul: Llewellyn Publications, 1983). Paperback, $6.95 Agood, reliablevolumeof spellsandcharms, compiledfromthe Family Traditions and other witchcraft sources. The magic in this book consists entirely of what scholars call "Low Magic"--the magic of village herballists, midwives, and healers--and as such, it is very practical, simple, and unpretentious. Missing is much of the ceremony of Neopagan Witchcraft; in its place, a huge vocabulary of magic that can be used easily and quickly, regardless of where you are and what you have for tools. THE BEST OF THE REST: (Onceyou have a good background, from the previous five books, you will find the following all make good reference books, worth having on your shelf.) Stewart Farrar, _What_Witches_Do_. (Custer, WA: Phoenix Publishing, revised 1983). Paperback, $8.95 Thisbook isso goodthat it ALMOSTmade itinto thetop five, displacing _Earth Magic_. When its first edition came out in 1971, it was the only book on modern Witchcraft that was written for outsiders. It is surprisingly well-written, and very thorough. Its only serious problem is that it is very specifically Alexandrian Witchcraft (named after Alex Sanders, its first High Priest), and some of it doesn't generalize well. Nevertheless, it has the best-written chapter on initiation, among other things, that I've seen yet. Herman Slater (ed.), _A_Book_of_Pagan_Rituals_. (York Beach, ME: Samuel Weiser, 1978). Paperback, $8.95 This is thecomplete Bookof Shadows ofa Neopagantradition called The Pagan Way. It includes complete, very well-written rituals for all eight of the High Holidays (both solo and group ritual), plus a mixed bag of rituals for healing, trance work, and so forth. Requires some basic knowledge of the Craft and its symbolism, so its not for beginners, but it is definitely useful to any worthwhile fully-initiated witch. Ellen Cannon Reed, _The_Witches'_Qabala_. (St. Paul: Llewellyn Publications, 1985). Paperback, $7.95 So far, only Book 1, "The Goddess and the Tree" has been published, but it's already the best book on the Qabala that I've een yet, and the only one I would recommend to a new Neopagan Witch. The Qabala and its commentary to date contain a lot of sexist material, reflecting their Judeao-Christian origins. Ellen Reed strips all of that away, but in a way that is truer to the Qabala's origins and meaning than was the offensive material. Where she changes the traditional attributions, she documents it, and includes the traditional ones as well. This book is almost a "must-read." 928 Jack Schwarz, _Voluntary_Controls_. (New York: E.P. Dutton, 1978). Paperback, $7.95 Jack Schwarzis NOTa witch,but don't letthat stopyou from profiting from the single clearest, most practical book on kundalini- style meditation that has been published in the West. If you are having trouble meditating, or wish to do serious trance work, turn to this book first. Camden Benares, _ZEN_Without_Zen_Masters_. (Phoenix: Falcon Press, 1977). Paperback, $6.95 Outof printfor almost 7years, Iam VERYhappy to beable to recommend it again. This book is, among other things, proof that there is more to the Discordian branch of Neopaganism than just practical jokes. It is also the best practical book on Zen for the western world that I have seen yet. All of the best zen koans, including these, are also humorous (and therefore memorable). The book also includes MANY valuable exercises. As Robert Anton Wilson (see below) says in the Commentary at the beginning, "If you don't laugh at all, you've missed the point. If you only laugh, you've missed your chance for Illumination." Robert Anton Wilson, _Cosmic_Trigger:_The_Final_Secret_of_the_Illuminati_. (New York: Pocket Books, 1977). Paperback, $3.95 Inthisautobiographical work,Wilson detailshis initiation into and experience with almost every form of shamanic magick that is still practiced today, and draws some very surprising conclusions. Strongest point: this is a fantastic synthesis of magick, psychology, and physics. Weakest point: its central theme--that all of the great mystical societies and movements in history have been in contact with aliens from Sirius--is not taken seriously by Wilson (no matter how serious he seems in this book), and should not be taken seriously by the reader. 929 W I T C H C R A F T the Magic of Ancient Celtic Beliefs in a Contemporary Society =================================== The purpose of this listingis to helpthe novice sortout the reliable from the sensational in the wealth of material that is now available on Witchcraft. I have left out old historical treatises (records of the Inquisition and such) which are of little value to the modern student, and have concentrated instead on contemporary sources. This also yeilds a much more objective perspective. - Michael Nichols THE TEXTS: 'Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today' - 2nd ed. - by Margot Adler. Beacon Press trade paperback. You may have already heard Margot's voice, as shewas once hostess of National Public Radio's news program, 'All Things Considered'. This book is the end result of five years of research and interviews. (The 2nd edition is an update published eight years after the original.) This landmark study focuses on the rise of the Neo-Pagan movement (which includes Witchcraft, of course) especially as it relates to the values and beliefs of the counterculture of the mid-60's, hippies, flower children, et. al. It is the single most comprehensive study of modern American Witchcraft in existence. 'What Witches Do: The ModernCoven Revealed' - 2nd ed. - by Stewart Farrar. Phoenix trade paperback. If Adler's book gives a comprehensive overview of modern American Witchcraft, Farrar's is a complimentary look at traditional British Witchcraft. Concentrating on the Alexandrian tradition (which is only marginally different from Gardnerian, easily the largest Craft tradition extant), Farrar lays stress on the actual working of Covens and the integration of novice Witches into them. Also included is much of the Gardnerian (via Alexandrian) Book of Shadows. So there is plenty here for someone who wants to begin practice. 'The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess' by Starhawk (pseud. for Miriam Simos). Harper & Row trade paperback. This book shifts back to America again, this time with a slight emphasis on feminist Witchcraft, arguably the fastest growing branch of the Craft. Starhawk is herself High Priestess of two California Covens and her book is insightful, genuine, and beautifully poetic. This overview also contains specific instructions for Circles, chants, spells, invocations, creating rituals and, in short, everything you need to get started. And it is a delight to read. 930 'Buckland's Complete Book of Witchcraft' by Raymond Buckland. Llewellyn trade paperback. British-born Ray Buckland can, with some validity, be considered Gerald Gardner's American successor. Not only did he introduce Gardnerian Witchcraft to the United States, but he also founded his own tradition of the Craft, called Seax (Saxon) Wicca, which has grown to worldwide practice. His early books, like 'Witchcraft from the Inside', did much to dispel negative stereotypes of Wicca in the 60's. And 'The Tree: Complete Book of Saxon Witchcraft' remains one of the best published Books of Shadows to date. The present volume has a practical orientation, with chapters set up as 'lessons', covering every imaginable aspect of modern Wicca. The book is Traditionalist in approach, making a nice counterpoint to works by Adler and Starhawk. OTHER SOURCES: 'A Witches' Bible, Compleat' by Janet & Stewart Farrar. Magickal Childe trade paperback tandum edition of 'Eight Sabbats for Witches' and 'The Witches' Way', respectively, also called 'A Witches' Bible, Vol 1 & 2'. The first book is an examination of thefestival Holidays of the Old Religion - the Solstices and Equinoxes and the cross-quarter days - together with the rich folk customs associated with them. The second book contains the long-awaited remainder of the previously unpublished portions of the Gardnerian Book of Shadows. In both of these books, the Farrars had the invaluable help of Doreen Valiente, who actually wrote parts of the Gardnerian liturgy. The three Farrar books taken together form the most complete system of Witchcraft currently available. Their more recent book 'The Witches' Goddess' focuses on the feminine archetype, and contains a gazetteer of Goddesses that is mind-boggling in its thoroughness. 'Dreaming the Dark: Magic, Sex, & Politics' and 'Truth or Dare: Encounters with Power, Authority, and Mystery' both by Starhawk. Beacon Press trade paperback and Harper & Row hardback, respectively. If we have gained new religious insights from Pagan and feminist philosophy, how are we to incorporate those insights into our daily lives? Starhawk, the author of one of our principal texts, pulls together a wide range of materials to answer this question in two books as beautifully poetic as her first. Some of these things have waited a long time to be said - and they couldn't have been said better! 'The White Goddess' by Robert Graves. Farrar, Straus, & Giroux trade paperback. A rather weighty and yet poetic book, tracing the female deity of Witchcraft - Goddess of Birth, Love, and Death; of the New, Full, and Old Moon, worshipped under countless titles. Fascinating for the advanced student. Know your Celtic mythology (particularly Welsh) before you start, though! (If you need a quick intro to this book, check out the feature in the Reviews SIG.) 931 'Witchcraft Today' and 'The Meaning of Witchcraft' byGerald B. Gardner. Magickal Childe trade paperbacks. GeraldGardner hasthe distinction ofbeing thefirst practicing Witch to write a book about Witchcraft. He was initiated into one of the surviving traditional British Covens, and onto the tattered remnants of magic and ritual inherited from them, he grafted elements of ceremonial magic. The synthesis that emerged came to be called 'Gardnerian' Witchcraft, and it became the major cause of the Witchcraft revival of the twentieth century. Because Gardner was the first to deal with this material in written form, it sometimes seems very disorganized, but its historical importance is immense 'An ABC of Witchcraft', 'Natural Magick', and 'Witchcraft for Tomorrow' all by Doreen Valiente. Phoenix trade paperbacks. British Witch Doreen Valiente isperhaps best known for her work with Gerald Gardner in creating the Gardnerian canon of liturgy. However, in her own books, she really shines as an amateur folklorist, managing to convey a sense of Witchcraft as a folk religion, tied very much to the locality, the land, and the oldest strains of folk wisdom and nature. Her sense of history and tradition is rich and deep, and she often presents fascinating historical tidbits about the Craft. From no other author can one gain such a rich sense of heritage. 'A History of Witchcraft: Sorcerers, Heretics, & Pagans' by Jeffrey B. Russell. Thames and Hudson trade paperback. This bookrepresents theapproach of agifted Cornellhistorian. Although Russell doesn't always adequately cover modern sources, he has become famous for his ability to integrate a sensible approach to the evidence of medieval Witchcraft with an acceptance of modern Neo-Pagan Witchcraft. 'Magical Rites from the Crystal Well' by Ed Fitch. Llewellyn trade paperback. A book ofrites, simple celebrations of land and water, wind and fire. Rites of passage, seasonal celebrations, magical workings, healings, and many more. Ed Fitch (one of the founders of Pagan Way) is truly in his element here. And it is one of the most beautiful books on the Craft ever published. The art work alone is worth the price of the book! 'A Book of Pagan Rituals' by Herman Slater. Weiser trade paperback. Originally published in two volumes as the 'Pagan Way Rituals', this extremely beautiful book is just what it says it is: a book of rituals. Not authentic Wiccan rituals, but very nearly so, these rituals are often used by Covens in the training of neophytes. Like a good Catholic missal, the words are printed in 'sense lines' using BOLD PRINT (easier to read by candlelight). Anyone who is at least part animist or nature-lover is going to cherish this beautiful book. 'Celtic Heritage' by Alwyn and Brinley Rees. Thames and Hudson trade paperback. A good deal ofmodern Witchcraftcan be tracedto ancientCeltic sources. This book, based in comparative religion, mythology, and anthropology, gives one a clear picture of the Celtic world-view. Drawn mainly from Ireland and Wales, the study focuses on the interplay of Light and Darkness, Day and Night, Summer and Winter, and all the seasonal myths and rituals that make up the great Celtic yearly cycle. 932 OTHER USEFUL BOOKS: 'The Politics of Women's Spirituality: Essays on the Rise of Spiritualist Power Within the Feminist Movement' by Charlene Spretnak. Doubleday trade paperback. Ahuge (and, oneis tempted tosay, thedefinitive) anthology of feminist and Pagan theology. Many familiar authors here: Starhawk, Weinstein, Daly, et. al. Subjects range from Amazons to the ethics of magic. A real bargain! 'Sex in History' by Reay Tannahill. Stein & Day trade paperback. It has oftenbeen said that Witchcraft grew outof an earlier 'fertility religion' and, although 'fertility' is probably the wrong word here, it is undeniable that the history of Witichcraft is irrevocably bound up with the history of sexuality. Like Tantrists and many others in the East, Witches tend to view sex as sacramental. Since this is quite contrary to the prevailing attitudes of our own culture, it may be helpful to understand how our culture acquired such negative ideas about sex in the first place. Ms. Tannahill's unique landmark study will not only answer this question but also indicate the many options other cultures throughout history have chosen. 'When God Was A Woman' by Merlin Stone. Harcourt, Brace, & Jovanovich trade paperback. At the foundations of the religion of Witchcraft is the religion of the Goddess. Ms. Stone's book is an archeological tour-de-force of that religion, which is found at the beginnings of virtually every known culture (yes, even the Judeo-Christian culture). In this book, one learns about the worship of Astarte, Isis, Ishtar, and many others. Also recommended is her 'Ancient Mirrors of Womanhood'. Both are splendid books! 'A Different Heaven and Earth' by Sheila D. Collins. Judson Press trade paperback. Byone ofthe leading feministtheologians of ourday, this book asks what are the psychological and social implications of worshipping a male deity exclusively, while ignoring the feminine principle in religion. This is one of the most influencial books I've read in the last ten years. It changed my way of thinking (for the better) and I dare say it will change yours. 'The Way of Wyrd' by Brian Bates. Harper & Row hardback. What Carlos Castaneda didfor Native American tradition, this author does for ancient Pagan Anglo-Saxon tradition. Subtitled 'The Book of a Sorcerer's Apprentice' and based on authentic manuscripts found in the British Museum, it is the chronicle of a young Christian monk sent into the wilds beyond Mercia in 674 to record the heresies (beliefs) of the Pagans. He is lucky to have as his guide the Anglo-Saxon shaman Wulf. Throughout this documentary novel, the Christian and Pagan beliefs are juxtaposed for abetter understanding of both. Not since 'The Mists of Avalon' has a book accomplished this task so neatly. 933 'Positive Magic' - revised edition - by Marion Weinstein. Phoenix Publications trade paperback. Although a book about how to use magic to changeyour life could be extremely tedious, this one is far from it. While it is true that Marion uses a simple and direct style of writing, it is used on such difficult and subtle questions as the ethics of magic. She draws upon her own experiences to create a book that is truely positive. If I had to recommend one book on magic, this would be it! 'Earth Power' by Scott Cunningham. Llewellyn trade paperback. Scott is arguablythe strongest of the young writers in the immensely popular 'Llewellyn's Practical Magick Series'. This is, in fact, a book of spells. Practical, down-to-earth, useful, everyday, garden-variety spells. It is the only such book in this bibliography. Although I do not recommend a 'cookbook' approach to magic, this book will be extremely helpful when used as a guide for creating your own spells. Also, Scott concentrates on 'natural' or 'folk' magic, as opposed to 'ritual' or 'ceremonial' magic. This is the type of magic (involving Sun, Moon, stars, trees, rocks, springs, etc.) that is the natural heritage of Witchcraft. An excellent starting-place for the novice spell-wright. His many other books, especially 'The Magical Household', are all highly recommended. 'The Medium, the Mystic, and the Physicist' and 'Alternate Realities' by Lawrence LeShan. Ballantine paperbacks. Dr. LeShandoes not deal with magic orWitchcraft per se, but what he has to say about the nature of the cosmos is magical indeed. He is an experimental psychologist, an Esalen veteran, director of ESP research, psychic healing, and other projects. His is a synthesis of philosophy, parapsychology, and Einsteinian physics. His other books, especially 'How To Meditate' (Bantam paperback), are also of great value. 'Seth Speaks' and 'The Seth Material' by Jane Roberts. Bantam paperbacks. Yet another startlingly clear (albeit less scientific) look at metaphysics. This is probably the cream of the crop of all modern mediumistic data: Seth is the communicant, and the late Jane Roberts is the medium. The other 'Seth' books are also of value. 'Psychic Exploration: A Challenge for Science' by Edgar Mitchell, edited by John White. Putnam trade paperback. This anthology serves as an excellent introduction to the scientific field of parapsychology. Each chapter is an extensive review article on laboratory work carried out in one particular sub-genre of the field: telepathy, clairvoyance, precognition, psychokinesis, OOBE's, apparitions & hauntings, etc. These excellent articles will bring you up-to-date on virtually everything that is currently known about the topic in question. Other chapters deal with the history of the discipline, social & psychological implications, military applications, etc. This book could open the mind of the severest skeptic. But at the same time, it could serve as a necessary check on those too-credulous souls who have a tendency to 'believe everything'. 934 BOOKS ON RELATED SUBJECTS: ASTROLOGY: For the absolute beginner, 'Chart Your Own Horoscope' by Ursula Lewis. Pinnacle paperback. The find-at-a-glance tables and charts are worth their weight in gold. For the more advanced students, Michael Meyer's 'A Handbook for the Humanistic Astrologer' is highly recommended for its 'humanistic' (a la Dane Rudyar) approach. If you want to really learn to do astrology, try 'The Only Way To Learn Astrology, Vol I-IV' by March & McEvers. Books by Linda Goodman, Grant Lewi, Ronald Davison, and Liz Greene are also recommended. TAROT: 'Secrets of the Tarot' by Barbara Walker is the best of the newest books on Tarot. You may know Barbara as the author of the amazing 'Woman's Encyclopedia of Myths and Secrets'. Bill Butler's 'Dictionary of the Tarot' is a wonderful reference book which encompasses works by such authors as Case, Crowley, Douglas, Gray, Huson, Kaplan, Mathers, Papus, Waite, et. al. ESP: Any and all books by J. B. and Louisa Rhine, Gertrude Schmeidler, Thelma Moss, Charles Tart, D. Scott Rogo, J. G. Pratt, Raynor Johnson and Lawrence LeShan would be highly recommended. PALMISTRY: 'The Palmistry Workbook' by N. Altman is clearly the leader here. The book actually has hand-prints, not just line drawings! GHOSTS: Firstly, I'd recommend 'An Experience of Phantoms' and 'The Poltergeist Experience' both by D. Scott Rogo (Penguin paperbacks), who is a kind of historian of psychical research. Also, 'The Poltergeist' by William Roll, director of the Psychical Research Foundation, and this country's leading authority on ghosts. And most importantly, 'Conjuring Up Phillip' by Iris M. Owen, the account of a group of Canadian researchers who 'created' a ghost! This last title is now out of print, but if you can find one in a used book store, it's well worth it. SURVIVAL: 'At the Hour of Death' by Karlis Osis is exceptional. Books by Elizabeth Kubler-Ross are adequate, but not as good. And, if you can find it, the out-of-print 'Life Is Forever' by Susy Smith is perhaps the best introduction. OUT-OF-THE-BODY EXPERIENCES: 'Journeys Out of the Body' and 'Far Journeys' both by Robert A. Monroe. The narative of a much-researched psychic, he only one of its kind. Also, 'Astral Projection' by Oliver Fox, and any early works by Sylvan Muldoon and Hereward Carrington, if you can find them. MEDIUMSHIP: Firstly, the 'Seth' books by Jane Roberts, listed above. Any and all books by Eileen Garrett. Plus, 'Here, Mr. Splitfoot' by Robert Sommerlot, 'Singer in the Shadows' by Irving Litvag, and 'She Spoke to the Dead' by Susy Smith. CABALISM: Introductory works include 'The Magician: His Training and Work' and 'Magick: Its Ritual, Power, and Purpose' both by W. E. Butler. Later, works by Dion Fortune and Aleister Crowley (definately not for the novice). 935 BOOKS OF LORE & MYTHOLOGY: 'The Mists of Avalon' by Marion Zimmer Bradley. Ballantine trade paperback. This Arthurian fantasy novel,which reached the N.Y. Times best-seller list, is truly superlative. It is narrated by Morgan le Fay and so we finally understand that strange antipathy that exists between her and Arthur. The religious and philosophical conflict between the Old Religion and the newer one of Christianity is beautifully portrayed. An excellent choice. The Prydain Chronicles of Lloyd Alexander, a pentology on Dell paperbacks: 'The Book of Three', 'The Black Cauldron', 'The Castle of Llyr', 'Taran Wanderer', and 'The High King'. These award-winning children's fantasies are based on ancient Welsh mythology. Alexander admits that the two authors who most influenced him were J. R. R. Tolkien and T. H. White. The books are also the basis of the recent animation feature from Disney studios. I'm often asked about pagan books to recommend for children. These are them. The Deryni Chronicles of Katherine Kurtz: 'Deryni Rising', 'Deryni Checkmate', 'High Deryni', 'Camber of Culdi', 'Saint Camber', Camber the Heretic', 'The Bishop's Heir', 'The King's Justice' and 'The Quest for Saint Camber', all Ballantine paperbacks. Set in the landscape of ancient Wales, the Deryni are a race with magical powers which must fight for its life against a medieval Church Militant. Kahterine is someone who knows what magic is all about. 'The Once and Future King' and 'The Book of Merlyn' both by T. H. White. Berkely paperbacks. Sparkling books, and my own personal favorites. The final crystalization of centuries of Arhturian romance. The books on which 'Camelot' was based. 'The Weirdstone of Brisingamen', 'TheMoon of Gomrath', 'Elidor', and 'The Owl Service' by Alan Garner. All Ballantine paperbacks. Garner isone of thebest Britishfantasy authors, witha superb sense of local 'color' and folklore. The first two (related) titles are in the heroic quest mold, the third is a story about the four 'hallows' of Arthurian legends, and the fourth is an eerie modern re-creation of the fourth branch of the 'Mabinogi'. 'A Wizard of Earhtsea', 'The Tombs of Atuan', and 'The Farthest Shore' by Ursula K. LeGuin. A trilogy on Bantam paperbacks. This isthe chronicle of ayoung boy who isan apprentice mage. LeGuin, a leading science fiction and fantasy author, has some fascinating things to say about the light side and dark side of magic, and how they're related. And she says it very well, indeed. 'Lammas Night' by Katherine Kurtz. Ballantine paperback. In this case, theauthor of the important Deryni fantasies turns her attention to a historical setting: England in World War II. There is a long-standing tradition that Hitler's thwarted plans for invading England owed a certain something to the many Covens throughout Britain who combined their efforts to stop him. There is even a hint that the Royal Family itself was involved. Ms. Kurtz's historical research is, of course, impeccable. 936 The Charge of the God Listen to the words of the Horned God, the Guardian of all things wild and free, and Keeper of the Gates of Death, whose Call all must answer: I am the fire within your heart... The yearning of your Soul. I am the Hunter of Knowledge and the Seeker of the Holy Quest I - who stand in the darkness of light am He whom you have called Death. I - the Consort and Mate of Her we adore, call forth to thee. Heed my call beloved ones, come unto me and learn the secrets of death and peace. I am the corn at harvest and the fruit on the trees. I am He who leads you home. Scourge and Flame, Blade and Blood - these are mine and gifts to thee. Call unto me in the forest wild and on hilltop bare and seek me in the Darkness Bright. I - who have been called; Pan, Herne, Osiris , and Hades, speak to thee in thy search. Come dance and sing; come live and smile, for behold: this is my worship. You are my children and I am thy Father. On swift night wings it is I who lay you at the Mother's feet to be reborn and to return again. Thou who thinks to seek me, know that I am the untamed wind, the fury of storm and passion in your Soul. Seek me with pride and humility, but seek me best with love and strength. For this is my path, and I love not the weak and fearful. Hear my call on long Winter nights and we shall stand together guarding Her Earth as She sleeps. 937 Shamanic Binding By: Gaffer Maccluiunn There are many "heaven"s, as I see it... One of these, which I go to for information, is the Realm of Spirit Animals. I do the usual preparations for a journey, then halfway up (I use a ricketywooden ladder: my teacher suggested a ladder when I was very young, and I haven't rebuil it yet...It's had many years of almost constant use, and I think that it's time to repair this mental tool...), and though the ladder continues (both up, down, several other ways...) I swing through a little hole and come up underneath an enormous tree. The place is filled with animals (of course) and I can find out from them, generally, whatever I need to know. There's usually something I do in return; I was taught (and believe, since it works for me) that there are essentially five (5) KNOWN ways to relate to a spirit. The first rule, as I believe it, is that no matter what, in any dealing between entity and entity, the relationship MUST be made clear for there to be useful communication. It doesn't matter as much WHAT the relatioship is (although I have preferences), so long as it is clear. The five ways I am aware of are: 1. Binding by Gift. 2. Binding by Love. 3. Binding by Trade. 4. Binding by Spirit. 5. Binding by Weapon. Since the last one is, in MY way of thinking, least desireable, we'll start there: Binding by weapon, for me, is only used when a spirit or entity comes to me with something nasty planned, and only if there is no other way. It is kind of like putting the genie in the bottle (the old Arabian Nights Genies were very tricky, and would just as soon devour someone who lets them free as grant them wishes...): first, you must have superior force, and superior will. And Plenty of Reasons... Binding by Spirit is MUCH more preferable: This is the link you have with your spirit animals: A link from like to like, regardless of form. It usually HAPPENS to you, rather than you CAUSING it to happen. Binding by Trade is offering something in return for what you wish to receive. Not as wonderful an experience as Binding by Spirit, but still worthwhile. It is necessary to find some entity willing to trade, however, and for this the Realm of Animals is where I use it most. After a while, you can get into a routine, whereupon in becomes Binding By Gift: 938 Binding by Gift is when the shaman leaves a gift or gives a gift, in expectation of needing a favor later. This can be considered the case when a spirit comes to you for help, but generally I classify that as Trade, since it is the same as trade, just the other way around. Binding by Gift, you do the thing first: If I need information that I think the Squirrels, for instance, in the Animal Realm can offer, I'll leave out a selection of nuts underneath the pine tree in the fron yard, for I know that there are squirrels which frequent it. Then, later, I'll go up to the Animals and ask for what I need. This originally started as Binding by Trade, where they'd tell me the information I needed to know, and then say, "In Trade, you can leave nuts for the Little Brothers." Now, I do it aforehand, knowing. This is a much more comfortable relationship than Trade, as Trade is generally a one-or-two-time thing, while Gift is something much more meaningful and long-lasting. Binding by Love is actually entering into a friendship (or deeper) with a spirit. Most of the shamans to whom I speak agree with me that the relationship they have with their Spirit Helpers/Guides is a love or lover relationship. Some explain that they are soul-mated to their guides. This makes sense to me, and is the last form of relationship of which I am aware in this context. Hope this was interesting. Let me know. Tapadh Leibh. Gaffer. 939 SPIRITUALITY In order to facilitate clearer communication in an area that very often becomes very "fuzzy" because of specialized or unclear definitions, let us now define the term Spirituality and the sense of its use here. The term "spirituality" (as used here) is reserved for situations that involve personal experiences of unique dimensions of reality that give one's life and general existence a numinous quality. Jung used the term "numinous" for the description of experiences that feel sacred, holy, or out of the ordinary (in the sense of a special feeling of ultimate meaning or reality). Therefore, spirituality characterizes individual relationship to the universe and does not necessarily require a formal structure, collective ritual, or mediation by a priest or other external authority figure. Religionis a form of organized groupactivity that may or may not be conducive to (or even supportive of) true spirituality, depending on the degree to which it provides a context for personal discovery and experience of the numinous dimensions of reality. While at the root of most great religions are the direct visionary revelations of their founders, prophets, seers, and saints, in many instances religions have lost their connection with this vital core over time. Experiencesand mentalstatesinvolving personalencounters with the numinous dimensions of consciousness are of two different types. Included in the first are experiences of the "immanent divine", or perceptions of divine intelligence expressing itself in the world of everyday reality. All of creation - people, animals, plants, and inanimate objects - seems to be permeated by the same cosmic essence and divine light. A person in this state suddenly sees that everything in the universe is a manifestation and expression of the same cosmic energy and that separation and boundaries are illusory. In theology, this is called Monism. This is also the core experience of the "all is illusion" claim in some belief systems. Experiences in the second category do not represent a different perception of what is already known but reveal a rich spectrum of dimensions of reality that are ordinarily hidden from human awareness and are not available in the everyday consciousness. These can be referred to as experiences of the "transcendent divine". A typical example would be a vision of God as a radiant source of light of supernatural beauty or a sense of personal fusion and identity with God perceived in this way. Visions of various archetypal beings, such as deities, demons, legendary heroes, and spirit guides, also belong in this category. Other experiences do not involve merely individual suprahuman entities but entire mythological realms, such as heavens, hells, and purgatories, or various sceneries and landscapes unlike anything known on earth. This seems to be the nature of many reports of Native American "Shamanic Journeyings". 940 What interests those studying practical magic are the practical consequences of personal encounters with spiritual realities. For the people who have had them, the existence of the immanent and transcendent divine is not a matter of unfounded belief but a fact based on direct experience - much as our attitude toward the material reality of our everyday life is based on fist hand sensory perceptions. In contrast, a belief is an opinion about the nature of reality based on a specific form of indoctrination, or reading of religious literature; It lacks direct experiential validation. Yet once again we are brought up against the very difficult problems of integrating personal realities with consensual reality, or at least in integrating them closely enough that they can be discussed in a meaningful manner. Oneof thepractical consequencesof thesespiritual experiences is permanent physiological change in the one experiencing them. There are usually also a set of perceptual changes, as well as (often) an ability to experience more of these episodes and not always with full control over when they will occur. In other words, the whole mind-body-spirit linkage takes on new dimensions and depth, and can become very difficult to understand and manage! To be sure, no one has an experience of this type and remains the same person they were before. A common physiological change that results from these types of experiences is a change in the individuals general state of health. Allergies and allergic type reactions are a typical area of change. Someone who had few allergies may find that they suddenly react strongly to a number of substances that did not bother them previously, and (more often) the reverse also happens. There have also been cases of "spontaneous remission" of long-term ills such as arthritis and rheumatism as well as even one case of cancer known to the author. Theperceptual changes that happencan also be very confusing. People seem to experience a whole new "tone" and new levels of meaning to their everyday perceptions. There is often an increase in the sensitivity in their sight, hearing, smell, taste, and tactile senses, as well as what one person described as a new "depth" to the sensations, i.e. they felt as if all of their senses previously had been muffled or distorted, and now those distortions were removed. Anothercommon phenomenonthat resultsfrom directexperience of the numinous is that further experiences become more likely, and "shifts" in consciousness become facilitated. Some people who do not have a good background in self analysis and "taking charge" of their lives, find that it is very easy to lose control and quickly become unable to deal with the every day world. Even those who are actively seeking and working hard to achieve personal growth and are used to dealing with their innermost thoughts and psychological functionings find these experiences causing a lot of hard work! 941 Monotheism vs. pantheism By: Dan Holdgreiwe The primary meaning of "pantheism" is "the belief that the Divine is identifiable with the forces of nature and with natural substances," and it is this meaning of pantheism which is properly contrasted with "panentheism" (the belief that the Divine is within the natural world but not limited to it). This pantheism *denies* all Gods and Goddesses, at least to the extent that They are understood as anything more than natural forces. Thus if you believe that the Goddess is something more than the physical planet Earth, you are NOT a pantheist; you are a panentheist. A secondary meaning of "pantheism" is "worship that admits or tolerates all gods." As this meaning directly contradicts the primary meaning, persons using the term should be careful to specify which meaning they intend. (Under this meaning, if there is any god whose existance you do not acknowledge -- Satan, for example -- you are NOT a pantheist.) Within the pagan community, the term pantheism is used even more sloppily as a synonym for polytheism and/or animism. This had led many people who don't meet either of the above definitions to mistakenly call themselves pantheists. P> By that, I mean that I believe the Christian God exists, but P> don't necessarily worship that particular deity. If all gods P> and goddesses exist, you can worship one of them (Monotheism), P> without excluding the existance of the rest of them That's not monotheism, that's henotheism. Monotheism is the belief that only one "God" exists. Note, however, that monotheism does not deny the existance of lesser beings (saints, angels, etc.) who might also be called "gods" in a polytheistic system. Note also that Christianity is not truely monotheistic, as it has the top job shared three ways. 942 Modern Pagan Persecutions By: Jonathan Hutchins I wonder about this whole big deal of how unrealisticly paranoid people can get about Paganism. I live here in the real Bible Belt. People get pretty extreme here about religion, although there are places where it's worse. They even refused to install the statue of Ceres that was commissioned for the Kansas State Capitol building because she was a Pagan Goddess. (There followed the three worst grain harvests since the dust bowl.) Still, we have a thriving Pagan community, and not a small share of misguided fundamentalist teenagers rebelling into holywood satanism. We have had a lot of trouble with cases of religious persecution - but not the kind you might think. What has happened has been that a borderline Pagan has imagined or misunderstood something, and started telling all their friends that _somebody_ was being hassled for being a Witch. We have a Rennisance Festival here, and the rumor mill there is boringly predictable. Every year, two stories are guaranteed to make the rounds: One goes that a knife was stolen from a participant, and used by a parton to stab someone. Therefore you can't carry live steel. Funny thing, no one ever seems to actually know either the participant, the patron, or the victim. And responsible people still carry their knives. The other story varries a little; either the adminstration is hassling participants for wearing pagan jewlry (ridiculous - 1/3 of the jewlry sold out there is "pagan"), or someone was planning a circle on the grounds and got hassled about it, or someone actually _had_ a circle and was raided. (How do you do a circle of 100 or so people, and get raided, within 200 yards of all the people camping on site, and not make a single noise?) We've had problems with the Heartland Pagan Festival too. One year, someone started a rumor that there was an objection to our beliefs and practices on the part of the people who owned the camp we'd used. One of the people who was peripherally involved with the planning group took it upon himself to do something. Unfortunately, that something didn't involve checking out the rumor first - he just called the Camp offices and gave everybody who would listen to him holy hellfor being religious bigots. Fortunately we were able to explain that he was not an official of the organisation, and we were able to mend things sufficiently that we were allowed to use the camp untill it was sold last year. Unfortunately, we were never quite as well trusted as we had been, and the camp staff lost their new found belief that we weren't all just a bunch of nuts. 943 Why does this happen with so often with Pagans? Those of us who've studied the history of the Christian Church may be aware of the power the church found in being persecuted. It gave them a binding common enemy. It gave them a reason for extremism. It gave their persecutions of heretics legitimacy. It made people willing to sacrifice everything for the church. When true persecution ended, they found goals for the Crusades that carried on the tradition of holy war. Even today, if you watch Fun-D-TV, you will find that they use the false story that the church is a persecuted minority to drum up support an dcontributions, and to justify their actions. Is this what we're after? Do those of us who come from these traditions find it so hard to leave the old habits behind, even when we've dressed them in new forms? Do some of us even see this kind of activity as legitimate? Gods save us from Jehova in drag. We do ourselves more damage with false, imagined, and exagerated claims of persecution than is done against us by all the fundies combined. If we are to be credible, if we are to be taken seriously by the mundane world, if we are ever to be able to mount a real defense against those who would persecute us because of our beliefs, we must refrain from crying wolf. We must be vigilant to apply our critical minds to the accounts we hear, to track them down, and to explain to the people who start and spread them that we are held to a higher standard of truth because we are in the minority. Jonathan. 944 Magick Christians By: Alfgar Maharg Greetings from BaphoNet. Apparently, I fall into the "Non-Traditional Christian" box. I shall now proceed to confuse everybody by refusing to fit into any pigeonhole. I have been for some ten years a member of the New Church ("Swedenborgian"). The 18th century revelations found in the voluminous writings of Emmanuel Swedenborg, renowned scientist, theologiand and visionary, overwhelmed by MAKING SENSE. However, we have yet a considerable way to go in conveying the news to the public at large. On announcing that one is a Swedenborgian, approximately 62% of the population respond with "What church is that?" 29% ask "Is that the Swedish Church?" The rest simply stand there with mouths open. When asked what he was teaching, Swedenborg replied "Two things: that God is one, and that faith is inseparable from charity." Point 1 means that the Lord Jesus Christis the SAME God who made Heaven and Earth and no nonsense about it. Worship is always addressed to Christ, not to any "trinity". Point 2 represents arepudiation of salvation "by faithalone". We hold most emphatically the truth of James: "Faith without works is dead". Naturally, things could not be left so simple. I look forward to discussing the immoderately abstruse issues involved. Just in case you are not confused enough already, I found myself drawn into the pursuit of the so-called "high" occult. This led directly to the formation of the Third Order of St. Michael, which coalesced from the set of esoteric Christians collected around Katheriine Kurtz, and who found the "Deryni Christian" archetype a valid spiritual expression. The principal result so far has been liturgical expression pursued wherever enough of us can be found. Locally I amaffiliated with atemple of the SangrealSodality, a non-sectarian, decentralized, and frighteningly eclectic organization following the broad tradition of the Golden Dawnand its successors, and drawing inspiration and initation from the work of William G. Gray. 945 Polarity and Single Sex Covens By: Marios M> Here's my latest question for theological debate: M> Given the emphasis on male/female polarity within the M> structure of Craft mythology, can a group that is entire M> same sex gay or lesbian legitimately claim to be M> practicing Wicca? Or is it something else pagan, that M> is not Wicca? Please give reasons for your answer... M> I've found this to be a really sticky one. In a word, "YES". Try this on for size: 1. Craft as an immenentalist religion, recognizes the "fact" that individuals contain both "male" and "female" parts. Polarity work takes advantage of this situation. After all, we recognize solitaires as practicing Wicca, so we have already accepted that polarity work may involve only one person. As a logical extension of this: 2. Given that polarity work includes immanent "male" and "female" components, we must assume that a group situation will take advantage of this fact in their workings. But, since polarity work may take place within an individual, the actual genders of the group are unimportant. However: 3. While it can be argued that polarity work is possible, and off necessity, takes place in same sex groups, can we state that they are practicing Wicca? That must depend on how one defines Wicca. Personaly, I would say "Yes", however, the central mysteries of the Craft can be interpreted as demanding a heterosexual couple. 4. I suspect that certain rituals (e.g. the Great Rite) can easily be reworked from their current, heterosexist, form. However, if "practicing Wicca" is defined by a strict adherance to the LITURGY of Gardnerian derivation, then a same sex coven cannot be practicing the TOTALITY of Wicca (or certain of its main rituals). They may, on the other paw, be defined as practicing PART of Wicca. 946 Some Thoughts on the Evolution of Wiccan Ritual By: Paul Hume Undoubtedly (insofar as anything in this mish-mash of magick can be undoubted (g)) the "convergent evolution" thing has a place in the development of the various trads. ie. hitting on similar manifestations of one True Thing. An algorithm stays the same, no matter how you code it. Some of the interesting divergences, f'rinstance... The Quarters: Always a lively discussion (g). Air's in the East. No, it's in the North, etc. The traditional post-GD attributions stem fgrom a system attributed to Egypt, and Egyptian climate. The traditional Wiccan ones make sense in the context of Northern Europe, esp. Britain. (At least the Brit-Trad ones do). The ceremonial (solar variety) magician concentrates on the Equinoxes and Solstices as his major milestones in the wheel of the year, whereas Wicca sticks with the Cross-Quarters as their main events. Again, the solar calendar is an Egypto-Sumerian bugaboo, and more important to agricultural peoples (or so it is suggested) whereas the Cross-Quarters fit the rhythm of birth and growth in herd animals, and thus suggest a tradition that evolved in the herding cultures of the early Celts and Britons (who did not succumb to the siren song of agro-economy until much later). How rigorous these arguments are is open to dispute - they may just be attempts to correlate anthropology and tradition. But they suggest areas of emphasis that separate the two paths, and suggest further the different aspects of Reality that drive them. Paul 947 BELIEFS AND CUSTOMS OF WICCA Not every Wiccan will subscribe to all of these points, but generally they are representative. 1. The divine Spirit is present in all creatures and things: people, animals, plants, stones... 2. The ultimate creative force manifests in both feminine and masculine modes; therefore it is often symbolized as the Goddess and The God. 3. In some covens, both are celebrated equally. In others, The Goddess is given precedence or even celebrated without reference to the God. 4. All Goddesses and Gods are aspects of The Goddess and The God. The aspects most popular in Wicca are the Triple Goddess of the Moon (Maiden, Mother and Crone) and the Horned God of death and rebi