601

One thingI have discovered isthat if you lookhard enough, you
can find goddesses to fit both ends of most polarities. Some even
occupy both ends simultaneously. Inanna, my matron goddess, is a good
case in point. She is the Sumerian goddess of love, war, wisdom (which
she won in a drinking bout!), adventure, the heavens, the earth, and
even of death (in the guise of her dark aspect, Ereshkigal). A very
busy lady indeed is Inanna. At this point it
becomes largely a matter of personal preference rather than of
polarity, whether one chooses a god or a goddess to occupy a particular
place in a ritual.

NoDianic I know ofdenies the existence ofthe God. Indeed, He
gets mentioned as the consort of the Goddess with some frequency in Z
Budapest's HOLY BOOK OF WOMEN'S MYSTERIES, which is close a thing as
there is to a Dianic version of the Gardnerian Book of Shadows. He is
there, and sometimes we will invoke Him, when it is appropriate. He
makes His own path, and we follow our own, and when they cross
naturally we honor Him and do not avoid Him. We also do not force the
paths to cross simply to lend an artificial balance to a ritual where
none is really needed.

Now that I have spilled agood deal of ink over what Dianismis
not, I should now say a few words about what it is: a movement of
feminist, eclectic, Goddess-oriented Witches.

Feminism: This covers avast multitudeof virtues andsins. Ido
not think the stereotypical radical lesbian separatist is as common as
is believed. Moderate to liberal feminism is probably far more common,
even among Dianics. Certainly my own coven contains no separatists!
There are too many nice men out there, even though surveys have shown
that 70% or more of all men are potential rapists. The nice ones are
found among those who are not in that repulsive majority; you just have
to look to find them. One of the places you might find such nice men
is in Dianic covens! Some are mixed groups, at least some of those of
the branch founded by Morgan McFarland. My
own is something of a mixed up group, I suppose. While we do not
currently have any men in the coven, two of the three of us were born
male and still have original-equipment plumbing. The Goddess and our
HPS accept us unreservedly as women.

Eclecticism: If there isone dictum of Z Budapest's thatbears
repeating to everyone in the Craft, and which gets followed by many, it
is "When in doubt, invent." Dianics tend toward creative ritual,
drawing from any and all possible sources. I have yet to see a Dianic
equivalent of the Gardnerian Book of Shadows, nor do I ever hope to see
one.

602

Goddess Orientation: I've discussed this at some length while
talking about polarity. There are some wags who have said that Dianics
are nothing but matriarchal monotheists. I tell you three times: The
Dianic Goddess is NOT Jehovah in drag! The Dianic Goddess is NOT
Jehovah in drag! The Dianic Goddess is NOT Jehovah in drag! A much
closer analogy would be that Dianics have taken the Classical pantheon
and reclaimed most of the roles. This, too, is oversimplifying, but it
is not nearly as wide of the mark as the usual
criticism. At some point I may write up a long exegesis on the Dianic
Goddess, but not here. My own personal involvement with Her comes from
a great feeling of comfort I do not find elsewhere. She feels right.
I have a great deal of difficulty accepting known rapists (most of the
Olympian males are this, especially Zeus, Hades, and Pan!) into my
personal pantheon. I also feel a personal vocation from the Mother; it
is rather incongruous to me to embrace a male deity wholeheartedly when
the Goddess comes to me and calls me Her daughter. This goes doubled,
redoubled, in pentacles, and vulnerable for lovers of women.

Ihope thislittlediscussion ofDianism-in-a-Nuitshell hasproved
enlightening to you. It is not a path for everyone, but it is a valid
path for some, and in considering it I hope that you can now ignore the
garbage that has been put forth in the past as "data" regarding it.

Inanna Seastar
Birdsnest Coven

603

DIVINATION
This seems like a fairly good time of year to be talking
about divination. What is it, why do we do it, and what's in it
for us? Lots of people think it's a way of avoiding
responsibility - if the future is preordained, we might as well
go back to bed.

Of course, that's not it at all. Divination is the use of
any one of several methods to obtain information which is not
directly accessible to the conscious mind of the person asking
the question. Whether you use cards, crystals, a pendulum, ink,
lead, dice, the flight of birds or anything else, what you are
really doing is opening your end of a channel to higher wisdom.
I consider the "actual" source of that wisdom irrelevant and
immaterial; it could be one's own subconscious, the collective
unconscious, the Gods' will, telepathic insight, or a big
computer buried in the Balkans. It's still additional
information which is not as tainted by ego and intellect's
limitations as most.

So what do we do with it? The same things we do with any
other information; add it to what we already know and develop a
synthesis that can help us do our decision-making. The easiest
way to analyze the process is with a concrete (well, maybe jello)
example:

A young man has been between relationships for some time.
He wants very much to link up with the great love of his life,
but is not aware of anyone on the horizon. He is putting himself
in a position to meet new people, presenting himself as
attractively as he can, and generally taking care of business,
but no results. He has to decide whether to take a work-related
course at night or not. It will take a lot of time and there are
not likely to be any women attending. His progressed horoscope
is neutral. He gets his cards read. They say:
[PAUSE]
1.Nothing at all about love, but a lot about skilled craftsman-
ship and satisfaction through work. He decides to relax and wait
for a better time, takes the course, and is rewarded with a
modest promotion which enhances his satisfaction with his job.

2.A lot about increasing social activities, leading to the start
of a new romance, leading to great happiness and satisfaction
after some difficulties are resolved. He does not take the
course, and meets a really nice interesting lady at a party given
by a friend (which he couldn't have attended had he taken the
course).

604

3.That he is overlooking sources of emotional gratification in
his current situation. Given the information, he starts looking
around and discovers that one of his quieter friends is a really
thoughtful and insightful person who helps him learn to know
himself better, and that a young cousin needs a mentor and this
relationship gives him a lot of pleasure and fulfillment. He
begins to feel much more ready for a good relationship, and much
less impatient to have one start.

These examples illustrate the point made above; divination
provides you with choices, and you take the consequences, no
matter what the oracles say. Treat them with respect, not
adoration or blind compliance, and may they always show you the
truth.

Blessed Be,
The Spinster Aunt ...from RMPJ 12/86

605

Divination Bibliography
TAROT

Butler, Bill. Dictionary of the Tarot. (Schocken Books, 1975).

Campbell, Joseph and Richard Roberts. Tarot Revelations. (Vernal
Equinox Press, 1979).

Case, Paul Foster. The Tarot. (Maccy Publishing, 1947).

Cavendish, Richard. The Tarot. (Harper & Row, 1975).

Connelly, Eileen. Tarot - A New Handbook for the Apprentice.
(Newcastle Publishing, 1979).

Crowley, Aleister. The Book of Thoth. (Samuel Weiser, Inc. 1984).
TheEgyptian(GoldenDawn)TarotbyTheMaster
Therion.

Douglas, Alfred. The Tarot. (Taplinger Publishing, 1972).

Gettings, Fred. The Book of Tarot. (Triune Books, 1973).

Gray, Eden. A Complete Guide to the Tarot. (Bantam Books, 1970).

Gray, Eden. The Tarot Revealed. (Signet Books, 1960).

Greer, Mary K. Tarot for Yourself. (Newcastle Publishing, 1984).

Hargrave, Catherine Perry. A History of Playing Cards. (Dover
Publishing, 1966).

Hutton, Alice. The Cards Can't Lie. (Hippocrene Books, 1983).

Kaplan, Stuart R. The Encyclopedia of Tarot. (U.S.Games Systems,
1978).

Konraad, Sandor. Classic Tarot Spreads. (Para Research, 1985).

Leland, Charles Godfrey. Gypsy Sorcery and Fortune Telling.
(University Books, 1962).

* Nichols, Sallie. Jung and Tarot. (Samuel Weiser Inc. 1980). Good
but lengthy examination of the Jungian aspects of the Tarot.

Noble, Vicki. Motherpeace. (Harper & Row, 1983).

* Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part I: The Major
Arcana. (Aquarian Press, 1980). Excellent explanation of the
Tarot, using the Rider Waite deck. Highly recommended.

* Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part II: The
Minor Arcana and Readings. (Aquarian Press, 1980). Good
explanations of various reading methods and extensions.

Roberts, Richard. Tarot and You. (Morgan and Morgan, 1975).

606

* Walker, Barbara G. The Secrets of the Tarot. (Harper & Row, 1984).
Examination of the origins and symbolism of the Tarot.
Beautifully done.

* Wang, Robert. The Qabalistic Tarot. (Samuel Weiser, Inc. 1983).
Good reference for the Golden Dawn system of Tarot.

THE I CHING

Chu, W.K. and W.E. Sherril. The Astrology of the I Ching. (Routledge
& Kegan Paul, 1976.)

Chu, W.K. and W.E. Sherril. An Anthology of I Ching. (Routledge &
Kegan Paul, 1977.)

Legge, James. I Ching, Book of Changes. (University Books, 1964).

Ni, Hua-Ching. Tao, The Subtle Universal Law and the Integral Way of
Life. (Shrine of Eternal Breath of Tao, 1979).

Ni, Hua-Ching. The Book of Changes and the Unchanging Truth. (Shrine
of Eternal Breath of Tao, 1983).

Pattee, Rowena. Moving With Change. (Arkana, 1986). Interesting
approach to oriental divination. Cards also available.

Ponce, Charles. The Nature of the I Ching, Its Usage and
Interpretation. (Award Books, 1970).

Trosper, Barry R. and Gin-Hua Leu. I Ching: The Illustrated Primer.
(KGI Publications, 1986).

Walker, Barbara G. The I Ching of the Goddess. (Harper & Row, 1986).

Waltham, Clae. I Ching. (Ace Books, 1969). Adaptation of the work
by James Legge.

Wilhelm, R. and C.G. Jung. The Secret of the Golden Flower.
(Harcourt, Brace and World, 1931).

RUNES

Blum, Ralph. The Book of Runes. (St. Martin's Press, 1982). Set
comes with a set of runestones.

Osborn, Marijane and Stella Longland. Rune Games. (Routledge & Kegan
Paul, Ltd. 1982).

CARTOUCHE

Hope, Murray. The Way of Cartouche. (St. Martin's Press, 1985).
Set comes with cards.

607

Deity Engineering Worksheet

1. What qualities or aspects of reality does your Goddess, God or
Spirit embody?

2. What special abilities of powers does s/he have?

3. Describe Her or His appearance:

Body build & special attributes (tail, wings etc.):

Facial features & hair:

Apparent age:

Clothing, if any:

Jewelry & objects carried any:

4. How does s/he move?

5. what is Her/His voice like?

608

6. What correspondences are appropriate for each of the following?

animals:

Herbs, flowers:

Trees:

Colors:

Elements:

Direction:

Mudra:

Sacred objects:

Season:

Day of the week:

Time of night or day:

Gem or stone:

Features of the natural environment:

Smell and taste:

7. Describe Her/His temple or sacred space:

8. Does s/he have any special relationships to other Deities or
Spirits, or to humans?

9. Name this Entity:
Deity Engineering

Worksheet

1. What qualities or aspects of reality does your Goddess,
God or Spirit embody?

2. What special abilities of powers does s/he have?

609

3. Describe Her or His appearance:

Body build & special attributes (tail, wings etc.):

Facial features & hair:

Apparent age:

Clothing, if any:

Jewelry & objects carried, if any:

4. How does s/he move?

5. what is Her/His voice like?

6. What correspondences are appropriate for each of the
following?

animals:

Herbs, flowers:

Trees:

Colors:

Elements:

Direction:

Mudra:

Sacred objects:

Season:

Day of the week:

Time of night or day:

Gem or stone:

Features of the natural environment:

Smell and taste:

610

7. Describe Her/His temple or sacred space:

8. Does s/he have any special relationships to other
Deities or Spirits, or to humans?

9. Name this Entity:

611

Ever notice how many cars you see today, bearing the
Christian fish symbol on their trunk? Feel left out? Want to
compete and brag about your religious affiliations? Well, we
did, and you can, too, quite easily at that!

The "fish" symbol is the oldest of Christianity's symbology.
Unlike most of the other symbologies which have their roots in
Paganism, the fish was a sort of "secret sign" to identify the
members of the heretical Jewish sect of followers of the man from
Nazareth. The secrecy was because of persecution (sound
familiar?) and I believe the symbolism had to do with several
things - the disciples occupation as fishermen, and the hidden
meaning in the letters which spelled "fish" in Greek.

Want to identify yourself, although somewhat obscurely? Go
out and buy one of those fish emblems - the plain ones, without
the letters inside the oval. Better if the package contains two
such molded plastic stick-on emblems, if you are into the duality
of Goddess/God. If you are only into Goddess, one will do.

First, we will make one into one of the oldest known Goddess
symbols - the yoni! With a very sharp knife or fine toothed
hacksaw or hobby saw (a razor saw used by railroad modelers is
what I used), cut off both "tail fins" of the fish at point "X"
on the diagram. Save the pieces - we'll use them later. (Dianics
may discard the pieces now.

You may also melt them off with a hot tool or knife if you
are working on plastic fish, and clean it up with a nailfile or
emery board. Turn this pointy-ended oval on end (points up and
down), and VOILA! A YONI! The very first goddess figure devised
in ancient times. Stick it upright on your trunk (or the trunk
of your car, if it interferes with your clothing) and get the
second "fish" to work on next.

To represent the Horned God, all you really have to do is
up-end the remaining uncut "fish", fins up, and stick it
alongside the Goddess yonic figure - it looks like the classic
horned circle, though it is a bit pointed at the ends. If you'd
like to emphasize the "fish fin" horns a bit, glue the pieces you
cut off the other one, onto the ends of these, thereby
lengthening them. Now stick this emblem right alongside the
other one, and you have Goddess and God, side-by-each where all
can see, and probably confuse a lot of those folks who are still
displaying them as fish.

Don't pass up this chance to steal a symbol or two from
them- they stole quite a few of ours. A little friendly
competition is good to ease tensions. Perhaps we can start a new
rage in auto kitsch. The Aquarian Tabernacle's church bus, the
Blessed Bee, sports a large size, gold colored plastic Goddess
and God right there (you guessed it) on the left hand side of the
rear of the vehicle, for all to see and ponder!

Just another helpful household hint from Habondia.

612

12 Exercises Nobody Needs

1. Jumping to conclusions

2. Running around in circles

3. Wading through paperwork

4. Pushing your luck

5. Passing the buck

6. Throwing your weight around

7. Jumping on the bandwagon

8. Spinning your wheels

9. Dragging your heels

10. Adding fuel to the fire

11. Climbing the walls

12. Grasping at straws

613

OLD MAGIC EXORCISM

Power of wind have I over thee.
Power of wrath have I over thee.
Power of fire have I over thee.
Power of thunder have I over thee.
Power of lightning have I over thee.
Power of storm have I over thee.
Power of moon have I over thee.
Power of sun have I over thee.
Power of stars have I over thee.
Power of the heaven's and the worlds have I over thee.

(lift sword over head with both hands and chop down.)

Eson! Eson! Emaris!

Garner, Alan; "The Moon of Gomrath"; Ballantine

614

E C O M A G I C
---------------
The following is excerpted from an article, Making Magic For
Planet Earth, written by Selena Fox for Circle Network News (Box 219,
Mt. Horeb, WI 53572 ) and presented here as being of public interest to
the pagan community at large. Selena, I didn't have time to ask your
permission, I presume that by the very nature of your writings you want
them to be shared with as many people as possible, and so they are
presented here. This is submitted with this statement and not to be
edited, by Shadowstar of Boston MA.

"There are many things thatcan be done in spiritual realmsto help
bring about solutions to the world's problems:

* We can kindle spiritualfriendships with other lifeforms through
communication with Nature Spirits, who can be teachers for us and
allies in bringing about planetary healing.

* We can do daily meditations in whichwe creatively visualize the
spiritual body of the planet glowing with radiant healing light.

* We can organize and/or take part in ecumenical planetary prayer
services and rituals with practitioners of other spiritual paths and
cultures.

* We canhonor Mother Earth as an aspect of the divine in our solo
and group rituals.

* We can send Mother Earth our love and pray for planetary health
each time we visit a stone circle, sacred grove, place of power,
temple, shrine or other sacred site.

* We can do spiritual healing magic for the planet in our circles.

It is important to reinforce whatever spiritual work we do with
physical action. There are a variety of ways to do this and you should
decide on at least one approach and then carry it out. Here are a few
examples:

* Recycle trash from your household, take paper, plastics, glass,
aluminum cans, and other recyclables to recycling centers.

*Recycle clothes and no longer needed household items by donating
them to charities to distribute to the needy.

* Join and actively participate in environmental action groups.

* Write government officialsand urge them to takespecific actions
on specific environmental issues, such as stopping all ocean dumping.

* Write letters and articles for publications about the need for
environmental preservation.

* Plant trees as part of reforestation efforts.

* Compost food scraps.

* Stop buying and using non-bio-degradable detergents.

615

* Boycott products from companies that are destroying the Amazon
rainforest.

* Pick up cigarette butts and other non-biodegradable litter from
parks and other wilderness areas.

* Donate money to nature preserves.

* Give talks atschools, civic groups, churches andin other places
in your area about ecological issues.

* Read publications, view films, and attend presentations inorder
to keep informed about ecological conditions and to learn about
additional ways you can work for planetary healing.

* Conserve electricity, water and other resources on a daily basis.
* Network with others.

616

The Fundamental Laws of Human Ecology

1. We're all in it together. Everything is connected to everything
else. You can't do just one thing. <Law of Interrelatedness>

2. The Earth and its resources are finite. or You can't get something
for nothing. <Law of Conservation of Energy>

3. As energy and other resources are used, there is an overall
decrease in the amount of usefulness. (Second Law of Thermodynamics>

4. Everything must go somewhere-there is now away. <Law of Conservation
of Matter>

5. Up to a point, the bigger the better; beyond that point, the bigger
the worse. or To everything there is an optimum size. <Brontosaurus
Principle>

6. Everything is becoming something else. <Law of Continuous Creation>

7. In most cases, the greater the diversity of a system, the greater
its stability. <The Diversity Principle>

8. Nature frequently but not always "knows" best. Note: People use
antibiotics to counter nature. <Nature knows best>

9. We shape our buildings <environment> and afterwards our buildings
<environment> shape us. - Winston Churchhill <Your Environment is You>

10. As human beings, one of our inalienable rights is the right to live
in a clean environment. <The Environmental Bill of Rights>

11. Our environment does not belong to us alone. It was used by our
forefathers, passed on to us, and we are charged with the
responsibility of passing it undamaged to all future generations. <the
Rights of the Unborn>

12. All persons must be held responsible for their own pollution. <the
Responsibility of the Born>

13. All persons are created with an equal right to live in dignity and
peace and to work out a meaningful existence. Everyone is entitled to a
fair share of the world's resources-provided one is carrying one's own
share of the responsibilities for maintaining an orderly world. <The
Law of Equity>

14. Comfortable living, in harmony with nature, should be each
society's goal. <the Goal of Society>

15. Our dependence on technology is, today, so strong and widespread,
that we are compelled to use technology as a means for getting out of
our environmental dilemma. <Technology-Part of the Problem, Part of the
Solution>

16. No national purpose however urgent, no political or economic
necessity however pressing can possibly justify the risk of bringing
all human history to an end. <Give Earth a Chance>
The Posture of Ecstasy

617

The nature of ecstatic states of consciousness may be encoded in their
postures. The types of visions, prophecies or healing abilities that
accompany ecstatic states may have less to do with the religious
content surrounding the ceremonies of ecstasy than with the posture
assumed by the people undergoing the ecstatic experience.

This unusual hypothesis is being proposed by psychological
anthropologist Felicitas D. Goodman, PhD, based on observation of
people in ecstatic states and her experiments training people to enter
such states of consciousness. In some of her earlier re- search, Dr.
Goodman learned that she could induce an ecstatic state in a subject
through the use of a gourd rattle similar to that used in many
primitive shamanistic ceremonies. While a subject, alone, or in a
group, walked in a circle, or simply sat, Dr. Goodman would shake this
rattle in a steady manner for 15 minutes. The use of the rattle was
based on the hypothesis that "acoustic driving" affects the functioning
of the brain, blocking the verbal left hemisphere and opening access
the intuitive right hemisphere. Within five minutes, most subjects
were giving indications of being in an altered state of consciousness.
At the end of the experiment, their verbal reports confirmed that they
had been experiencing something resembling an ecstatic state, including
visions and variations in body image.
Noting that the content of these visions seemed to vary as a function
of which subjects had remained standing and which had become seated,
Dr. Goodman ran a series of experiments to specifically test the effect
of posture.

To obtain experimental postures, she went to ethnographic resources to
locate either photographs of shamans in ecstasy, or artistic renditions
of this state. She found five different postural positions. In her
subsequent experiments, she would ask her subjects to assume a
particular posture, commence the rattle playing for 15 minutes, then
obtain their reports. She found that these
reports were highly consistent for a given posture, but differed
between various postures.

For example, one posture was similar to sitting in meditation, except
that the legs are both tucked under the body and turned toward the
right. Subjects experienced color sensations, spinning and strong
alterations in mood. This posture was that assumed by Nupe Mallam
diviners. According to the literature, the divination experience
begins by alterations in moods.

618

In another posture, subjects stood erect with their heads back and
their hands clasped at the abdomen. Subjects reported warmth, a flow
of energy rising, and a channel opening at the top of the head.
According to the ethnographic literature, this posture had been
associated with healing, involving the flow of energy. In a similar
manner, the other postures tested produced experiences resembling the
reports of native shamans who assume the posture in their trance
work.

The author can only speculate concerning the mechanism by which posture
affects the content of ritualized trances. We know that posture affect
mood states. It is perhaps by their effect upon a wide variety of
psychophysiological variables that posture affects the course of
ecstasy.

(Source: "Body posture and the religious altered state of
consciousness: An experimental investigation," Journal of Humanistic
Psychology, Summer, 1986, Vol. 26, No. 3, pp. 81-118. Author's
address: Cuyamungue Institute, 114 East Duncan St., Columbus, OH
43202.)

619

The Men's Circle
Copyright 1987 by R.M.P.J.

Those of you who attended the "Opening the Sky" ritual at
Dragonfest this year probably realized that a large part of it was a
Creation Myth. At the Manhood Ritual on Friday night, Thomas's Circle
Invocation was also a Creation Myth, although a very brief one.
Perhaps it is in the stars, but I have been
thinking about a Pagan Creation Myth for several months now and perhaps
this is as good a time as any to publish it. The basic idea
originally came when some people complained that science didn't have
any mystery or poetic power in its formulations. That is not really
true, it is just that not enough scientists are trained to write well,
or encouraged to present new knowledge in a form that will appeal to
all levels of our minds. Well, I decided to have a go at it, and the
following myth is based pretty closely on modern cosmology and
evolutionary theory.
..................................

In the beginning therewas neither matter nor energy,neither was
there space nor time, force and form were not. Yet there was
Something. Poised between Spirit and Void, without form or qualities,
pure potentiality, the first physical manifestation had existence.
Scientists call it the Primordial Singularity, occultists call it the
Cosmic Egg.

It changed, and the first moment of time came to be. It
expanded, and space was born. Not the space we know, but one of many
dimensions, and that space was filled with the first Force. So intense
was that Force that space itself altered. Dimensions folded back on
themselves, while others expanded mightily. The first Form came to be.
As the infant universe expanded it changed subtly, and as naturally as
snowflakes forming in the air, the first material manifestation
precipitated out of nothingness. Neither matter nor
energy as we know them, but yet both. The Element Fire was born. The
universe continued to expand, and the one Force became two forces, then
three and finally four. Matter and energy became distinguishable, and
the Element Earth was born from Fire. A hundred thousand years went
by, and the universe continued to expand and cool until, quite
suddenly, the fire died, space became transparent to light, and there
were great clouds of cool gas, moving freely.
The Element Air was born. The clouds began to draw together, then
break apart into smaller clouds, and smaller still, until a limit was
reached, and a hundred thousand clouds collapsed inward upon
themselves, swirling and twisting, flattening and smoothing, rippling,
and organizing themselves. The Element Water was born.

620

One cloud, like many of its siblings, took on astructure like a
great pinwheel, with spiral arms stretching out from its center. It
was Galaxias, our Milky Way. Within its turbulent swirling, smaller
eddies formed and contracted, tighter and tighter. At the center of
one a spark grew bright then another and another. The first stars were
lighted, and shown in a universe grown dark. Many of them burned
prodigally for a time and then exploded, hurling the ashes of their
burning outward, ashes such as oxygen and carbon and
nitrogen; star stuff, life stuff. Generations of stars came and went
over the billions of years, and out in one of the spiral arms a cloud
of gas and dust began to collapse like so many others before. It
contracted, and a new star lighted, with a disc of dust and gas
circling it. The disc became lumpy as grains of dust and crystals of
ice collided and stuck together. The lumps touched and merged, ever
growing in the light of the young star. Finally, nine bodies circled
the new star, which would one day be called Sol, or simply, the Sun.
Third out from the sun a rare event had happened. Two young planets
had collided and merged violently, forming a single planet. In the
violence of that collision, part of the surfaces of both had been
ripped off and hurled out to form a ring of molten rock which quickly
drew together to form a giant satellite. The Earth and the Moon had
been born in a passionate joining.

Asthe young Earth cooled,great volcanos belchedforth gases from
its still hot interior. An atmosphere of steam and carbon dioxide
formed and then clouds appeared. The first rains began, pouring down
on the rocks and washing down into the low places. The oceans were
born. Water evaporated from the oceans and fell again as rain,
dissolving minerals from the rocks and carrying them into the sea. The
early ocean became richer and richer in dissolved minerals and gases.
Lightning in the young atmosphere formed new substances
which added to the complexity of the mix. The dissolved substances in
the oceans became more and more complex, until one day a complex
molecule attracted simpler compounds to itself, and then there were
two, then four. Life was born.

From its simple origins, Life grew in complexity, until one day a patch
of green appeared, drawing energy from the Sun, and exuding oxygen.
Within a short time the atmosphere changed radically. The sky became
blue, the air clear and rich in oxygen. As the Earth had shaped Life,
so Life began to shape the Earth. Delicately balancing and ever
re-balancing between the furnace heat of her sister Venus, and the icy
cold of her brother Mars, Gaia, the Living Earth, had come to be.

The first animals appeared and swam in the oceans. Then
venturesome ones crawled onto the land. The forms taken by life
changed. Fish appeared, and dragons walked the land. Tiny furred
creatures supplanted the great dragons, whose descendants now flew
through the skies, clothed in feathers. By and by some of the furred
creatures came down from the trees and began to walk about on their
hind legs, and then they started picking things up. Soon they were
using the things they picked up. Then they started talking to each
other. After they had been talking for a while, they started thinking.
Some of them even started thinking about where they had come from and
where they were going. And they began to wonder how everything had
come to be - and why.
..................................

621

Well, there it is. Now thatit's written I'mwondering what itall
means. You who read this have as much right to interpret it as the
author, who after all is mostly gathering the thoughts and conclusions
of other men and women and putting them into a hopefully attractive
package. Creation myths are supposed to tell us something about the
world we live in and our relationship with that world, and perhaps
about ourselves. This one seems to be telling us that the
world in which we live was not made, like a clock, it grew, like an
embryo in an egg. We humans are as much a part of our world as the eye
of an embryo is part of the embryo. We are the part of the world that
"sees". And what about the Gods? Where do they fit into all this?
Well, eggs generally have a mother and a father, and newborn chicks
aren't aware of either until they open their eyes. We are the eyes of
our world, and one of our functions is to see the Mother and Father.

___Robin

622

From: ROWAN MOONSTONE
To: ALL
Subj: CHRISTIANITY AND WICCA
The following is the comparison listing of Christianity and Wicca that
I mentioned in a previous message. It was prepared by Kerr Cuchulain,
who is the Canadian Chapter Head for the Witches League for Public
Awareness, in response to a request from a Christian minister who
contacted the League.

Christianity Wicca
Patriarchal/Paternalistic Duotheistic (Goddess/God)*
Dualistic: divinity separate Monistic: Divinity inseparable
from everyday world from everyday world
Resurrection Reincarnation
Heaven: destination of Christian Summerland: resting place
between souls incarnations
Hell No equivalent
Satan No equivalent
Original Sin No equivalent
Redemption/Atonement/Confession Karma/Threefold Law(evil returns
uponthe perpetratorthree-fold)
Hierarchy/Authoritarian No hierarchy/ Autonomy
Bible( scripture) No equivalent **
Sabbats based upon Biblical Seasonal and Lunar Sabbats
and Christian historical events
Prophets/Saints/Messiahs no equivalent
Generally daylight worship Some worship nocturnal(lunar
esbats)
Churches/temples Circles case where convenient
usually
no
formal
temple
no
size

restrictions
on
small
groups

(covens)
3-13
people
usual

though congregations may be
larger.
10 Commandments Wiccan Rede Harm none
Psychic phenomena generally Psychic abilities encouraged
discouraged except for (magick)
"miracles"
* Names vary from tradition to tradition. lDifferent aspects of the
Goddess/God have different names creating the impression that Wicca may
be pantheistic.
** Wiccans use a book called the "Book of Shadows". This is a working
notebook rather than a scriptural text.

623

DEGREES OF INITIATION
SPARROW SONG

What do the three ( or four ) degrees of Wicca entail?

Well, as I see it, the (in my case) three degrees reflect levels
of competency. You have to know and maybe even be able to teach
various things to be upped a degree. Also, I see the degrees as much
like Church hierarchy. First degree makes you a priest/priestess, and
makes you responsible for a small part of the lay community. Second
degree is kinda like being a bishop -- that's also when you become an
"Elder" -- and makes you responsible for lay community and what first
degrees are in your group. In other words, 2nd degree has more and
greater attendant responsibilities (which is as it should be, no?). In
my tradition, 3rd degree is given when it looks like the person is
ready to go off and found a coven of his/her own (preferably with
his/her mate -- they like to give thirds in pairs), which the person
then should do (cause there shouldn't be more than one set of 3rds in a
coven). 3rd is rather closer to 2nd than 2nd is to 1st, as I see
it. And in the way of what one must know, well, it seems to consist of
memorizing a basic ritual and knowing why it works, plus various other
things too numerous and eclectic to mention here. Ultimately, I think,
advancement is according to the whim of the High Priestess & Priest.
Yea, it's a pain, but if you don't like it you can always "invent
yer own grandmother" and start off on your own.<grin> After all,
that's one of the good things about this religion: its flexibility.
And as long as you don't dismember animals and children, you may even
be recognized and acknowledged! (mostly joking)
Seriously, I've been finding the whole degree system a pain lately, a
source of unfair manipulation along the carrot-and-stick lines, so I'm
somewhat bitter about it all. Brighit (are you out there?) may be
better able to explain it, since she's a HPs herself, and of a very
formalized tradition...
Seems that while I've been gone there have been one or two
requests for me to comment on things ... First, on degree systems:
Yes, SeaHawk is right, we Gardnerians do have a fairly rigid system
although each coven interprets it slightly differently. In Tobar
Bhride [my coven] our first degree is NOT considered clergy nor is it
eligible for CoG credentials because it is considered an acknowledge-
ment of one's commitment to the Craft and the Coven, but not
necessarily a commitment to clerical responsibility. First degrees are
considered competent to do a circle for themselves only -- and given
only that part of the Book which is relevant to that scope of practice.

Second degree Priest/ess/es are considered teachers, and in our
particular coven must have taught us, as a coven, something before
elevation to that degree is considered. They are eligible to lead
group celebrations and also eligible for CoG Ministerial Credentials.
Elders, Third Degree Witches, in Tobar Bhride, are those with direct
experience of deity through a formalized ritual of possession. This
experience, and a year of service to Tobar Bhride, are the requirements
for Third Degree.

624

I agree with SeaHawk about the sometimes arbitrary forces at work
in initiation and elevation. Unfortunately in many covens the HP & HPs
feel themselves oathbound to be arbitrary, authoritarian and
autocratic, and absolutely not subject to any constraint or needing
any consensus whatsoever. Or in some covens they will agree to
consensus on the little things and arbitrarily disperse the big ones
<listening, SeaHawk? *wink*>. In Tobar Bhride, to avoid this, we have
made a rule for ourselves: if a person fulfills all the paper
requirements for initiation/elevation and does not receive that degree
within two Sabbats' time, the Council of Elders is FORCED to explain
why to the petitioner. This seems to curb the temptation to such
authoritarian use of power ...

625

Full Deck Tarot Star Spread
by Unicornis

There are very few Tarot spreads which use the entire deck in a
single unified pattern. What follows is a description of such a
spread. It is best suited for situations in which a great deal of
complexity is present, and for 'general' readings. The steps for
creating the spread are:

1: Thoroughly shuffle the deck until it 'feels' right. While I
personably do not allow another person to shuffle my cards, if the
reading concerns another it is acceptable to allow that person to hold
the deck while concentrating upon the matter in question. This is a
personal preference, but I am convinced that the relationship between
reader and deck is a very personal one and that contact with the deck
by another may 'confuse' the reading.

2: Dealing from the 'bottom' of the deck (i.e. withthe cards face
down and dealing from the topmost position), create thirteen piles of
six cards each. The first pile is in the center and the other twelve
are in a circle around it. Each pile should be dealt consecutively
(all six cards at once). Although it is not necessary to actually place
them so, at least understand that the first card dealt in a pile (Card
0) is in the center of a circle of five cards (Card 1 through Card 5).
This circle is, in actuality, a Star. When laying them out in a Star,
use the following spread for each pile:

3 4
0

5 2

Note that if you trace the numbers from 1 to 5 you will trace a
five-pointed star, always moving clockwise around the circle to reach
the next point.

3: Interpret the spread.

Interpretation of this spread is based upon the astrological
symbolism of the twelve houses. The first pile of cards in the circle
of twelve piles is House 1, the second is House 2, etc..

626

The individual piles delineate the specific factors at work in each
of the twelve basic areas. Card 1 represents the matter in question
(the 'problem', question, etc.). Card 2 represents the 'source' (cause
of the problem, inception of a project, etc.). Card 3 represents
factors which bear upon the matter, but which are external to it (and
probably out of the control of the querant). Card 4 represents actions
taken with regard to the matter. Card 5 represents the outcome of
those actions. Card 4 is the most difficult to interpret, since
'action' could here represent several different things. First of all,
it might represent an action which has already been taken. If so, then
Card 5 will represent the probable outcome, unless counter actions are
taken. Secondly, it might represent the action which the querant is
asking about (i.e. 'Should I ...'.
Card 5, again, represents the probable outcome. Thirdly, it might
represent the suggested course of action (answer to the question 'What
should I ...'). In this case, Card 5 is the suggested goal. It is
quite possible that Card 5 will relate to a past outcome (i.e.
everything has already transpired). If this seems to be the case, then
it is possible that all five cards must be interpreted as relating to
another person, instead of the querant. Most of the time the sense of
Card 4 should be apparent from the context of the reading.

Card 0 always represents the 'heart' of the individual Star spread.
Usually, this relates to the querant's own relationship to the matter
which is germane to the house in question. It can also, however,
represent the underlying ('behind the scenes') factors which
precipitated the matter, not to be confused with the 'cause' of a
problem. In this sense, it will usually represent motivations, rather
than actions. In some cases Card 0 will represent a person, other the
querant, to which the Star actually relates. In such a case, an
attempt should be made, based upon the situation and the nature of the
card to identify that person, since this implies that the matter is
either out of the hands of the querant or the querant is only an
'ambient' factor (and will then be represented by Card 3 for that
particular Star.

In a similar manner, Pile 0 (the one at the center of the circle),
represents the 'heart' of the entire reading. This will always pertain
to the reasons (motivations) of the querant, and interpretation of this
Star spread must be used to modify all of the others.

This is not the place to delve into the meanings of the twelve
houses in detail. There are many good books in print which deal with
this. I highly recommend the following, which give excellent
interpretations of the twelve astrological houses (coinciding with the
twelve 'Stars' of this Tarot spread):

The Astrological Houses: The Spectrum of Individual Experience
by Dane Rudhyar

The Astrology of Personality
by Dane Rudhyar

A Handbook for the Humanistic Astrologer
by Michael R. Meyer

The full deck star spread lends itself admirably to an in-depth
study of any matter. The human condition is far too complex to use a

627

simple yes-no approach to any matter of importance. More so than
spreads which involve only a small number of the total factors which
could come into play, the full deck star spread allows detailed
analysis of all of the options and avenues which are available. It
will also show how the outcome of an action might affect areas of the
querant's life which were not specifically part of the reason for
consulting the Tarot in the first place.

It might take a little longer to use, and might require a little
more effort on the part of the interpreter, but the extra work will be
repaid many-fold in the certainty that no stone was left unturned.

628

Self-defense and Banes
Judy Harrow

I surely agree that we have every right to protect ourselves and our
"own folk" from attack. But I do believe that shield and mirror
workings are more efficient, effective and elegant at accomplishing the
goal of self-protection. Consider this - a mirror working is perfect
justice. If I am mistaken, either that psychic attack is being done at
all or about the perpetrator, a bane will jeopardies me karmically and
(if psychic attack truly is being done by somebody other than the one I
suspect) fail to protect me. A mirror sits there passively, ignores any
mistaken paranoia that I may occasionally get, does nothing at all
until and unless an attack happens, and then sends the bad energy
directly back to the exactly deserving person or group in exactly the
proper amount and kind. A mirror is perfect justice.

A grounding shield is perfect mercy, taking bad energy and
dissipating it harmlessly. I think I already said this but I recently
talked one of my students into using a grounding shield where she would
have been perfectly entitled to use a mirror. The situation is an
ongoing battle between my student's lover and his former wife. While
the ex-wife did an entirely unjustifiable attack, and would fully
deserve to have it returned full force, all this would really
accomplish would be to perpetuate the craziness, hostility and tension
in the situation - and both the couple's innocent children and my
student are being hurt. Better for all concerned to ignore justice and
drain as much of the tension as possible, to make room for the healing
that all of them need. A grounding shield is perfect mercy.

Butbanes and bindings, whilethey may giveshort term protection,
risk your own karma, are susceptible to mistake, and may, if
misdirected, even fail of their well-intended purpose. Sure you're
entitled to self-protection. This is just a lousy way to go about it. I
guess my kind of Warrior is Athena, the wise defender.
warmly / Judy

From: Hugh Read
You have a gentle way. For myself, I love Minerva who I feel is a
Being unto Herself. The concept of the Grounding Shield is clear to
me...would you care to share the practice with me. Justice has little
interest for me. That takes care of itself in the process of time. We
are all amply repayed for our varies deeds simply by wearing this body
of ours. Healing is far more to the point. The word Justice makes me
cringe a bit, though long ago I came to peace with Justice. One of my
more angry prayers is May he/she have perfect Justice, NOW! Instant
karma, NOW...and I always add, and so may it be with me.
I remember telling this to a New Age teacher a few years ago. He
turned pale and promised me auto accidents, fire, theft and robbery if
I did that. Well, I am still bopping along with my share in the
chancier aspects of life affirming perfect Justice for my self and
every now and then in those very rare (!) moments of anger instant
Karma for me and whoever. I love the idea of a shield that will ground
and disperse any nasties send grovelling in my direction. Let Healing
Be the Way!!! Tender bliss and explosive ecstacy be yours as the days
pass softly!

629

From: Judy Harrow
It's visualization either way. For the grounding shield, it is
velvety, absorptive black (Oops, I should say that MINE is - you may
alter this to whatever will convince your Younger Self). Every so often
along it's length, for me every 2-3 yards, there is a post somewhat
like a fence post that extends deep into the ground and is conductive
like a lightening rod. Trust mother Earth to filter any kind of energy
back into simple, pure, undifferentiated energy and recycle it to
wherever it is most needed. So the shield catches incoming energy and
channels it down through the purifying rocks. I don't know exactly how
to describe physically how the shield can be
semi-permeable, allowing in the well-wishes of your friends, but, as
semi permeable membranes exist in Nature, helping each cell maintain
its water/salt balance, so can this shield. Can you conceive of a
substance both velvet and mesh? That's how it is with me.

Onthe justice endof the spectrum, myown Younger Selfis a bit of
a literalist. A flat mirror will not work for me, since the angle of
incidence is complementary to the angle of reflection, which means that
bad energy is actually diverted from the sender and bounced onto
innocent parties. My mirror looks like a waffle, and is optically
designed to send stuff back exactly where it came from. It's also
semi-permeable, and that is even harder to explain. I guess Younger
Self is not altogether consistent.

On the issue of choosing between the two modes. Justice is a
tautology. It will do no better - and no worse - than getting you back
to where you began. It protects and maintains, but does not allow for
growth. Perhaps you've read Diana Paxon's wonderful book "Red Mare,
White Stallion." At the beginning, the women of the tribe have a ritual
opportunity to make a wish for the coming year. But the heroine does
something even better. When her turn comes, she tells the Goddess
"Mother, You choose." Had she chosen, she could not possibly have
received anything more than she was capable of imagining. Taking the
risk of not choosing was opening herself to surprise and
transformation.

Reading that was a mind-blow forme. Since then, I have tried to
take Diana's dare as much as possible, and not limit myself to
tautology. I don't do it all the time, but I stretch toward it. The
mirror/shield question resonates with that for me.

Minerva/Athena wears a shieldand helmet, and carries aspear. My
Sister is a Warrior, but always in defense of the community and always
for justice. Never for greed or domination. It is worthy to protect
what you have, and worthy to reach beyond.
warmly / Judy

630

This article is excerpted from the Rocky Mountain Pagan Journal.
Each issue of the Rocky Mountain Pagan Journal is published by
High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
80123, a Colorado Non-Profit Corporation, under a Public Domain
Copyright, which entitles any person or group of persons to
reproduce, in any form whatsoever, any material contained therein
without restriction, so long as articles are not condensed or
abbreviated in any fashion, and credit is given the original
author.!

The Way it Looks from Here

Hello again. Lots of changes the last couple of months,
both for me and for relatives, friends, acquaintances... This
time I think I'd like to talk about "harvest season" for a bit.

There are times in the various rites and ceremonies that
have to do with the `gathering in' time of the year, when we feel
that we need to offer up the "fruits of the harvest" to the Gods.
We carefully select the best examples of what we have grown and
nurtured since planting-time, polish our apples and scrape the
mud off the squash and pumpkins, shuck a few ears of corn
perhaps, and bring it all to the altar to offer in solemn ritual
to the Lord and Lady, hoping to justify the time and labor we've
spent.

It is certainly not my purpose here to be skeptical of that
pursuit, rather to expand our horizons a bit. For a great many
years I followed this "custom", and I must say I never thought
much about it all.

Two years ago, my father was diagnosed as having cancer.
The doctors toiled mightily over him for the past two years, but
to no avail. My father passed into Summerland on October 14th, a
week short of his 81st birthday, just a few months shy of 50
years of marriage.

I couldn't say that Dad was a Pagan in most senses of the
word. He did, however, have some interesting views on my
religious practices. This last spring, I was trying to explain
to Dad why we have harvest celebrations; something he said jarred
me out of a rut, as it were, and got me thinking on a parallel,
if different track.

If, he said, you believe that the Goddess and God are
responsible for everything being here, why do you make a big deal
out of the harvest offering? The Gods already "own" everything
you're trying to give them... Dad pointed out to me that, given
a modicum of rain and sun, most plants will grow and flower and
fruit entirely on their own, untouched by human hands. Well,
that set me to thinking. I've been mulling this over for a few
months, and I'm still a bit confused. However, let me have a go
at explaining what my thoughts are at this point on the
"offering".

631

When I select fruits and vegetables from the garden to offer
up to the Gods, the offering I make is not just the produce I lay
on the altar. As Dad said, things will grow without, and
sometimes in spite of what we do. What I'm doing is offering the
fruits of my labor, not the produce itself. I've taken what the
Gods gave me, and hopefully increased the yield by watering,
fertilizing, hoeing, weeding.... Am I not saying, "I thank you
for the raw materials, see what I've accomplished with your
gift"?

Is life not a gift of the Gods? Every time I step up to the
altar in circle, should I not offer up the best of myself in
Their service?

A little child will pick up a stick or a rock off the
street, and give it to you because he loves you. It's all he has
to give. We have so much more. The Gods gave us life; they gave
us the tools to mold it. By intellect, willpower, emotion, we
become who and what we are. If we use those tools, what we offer
to the Gods is surely a more acceptable thing to give.

My Dad didn't have the easiest or the best of life. Yet,
though he had to work six days out of seven most of his life to
make a home for Mom and me, he did it with a right good will. He
learned everything he could; he did what he had to and a good
deal extra; he loved life, nature and his family. He left a leg-
acy in the hearts and minds of those who knew him that will not
soon be forgotten. I can only hope that when it's time for my
final "harvesting", I can make as acceptable an offering as he.

And that's the way it looks from here.
___Gary Dumbauld, editor.
..........from RMPJ 12/86

632

CONCERNING THE HEYOKAH
Copyright 1987, T. W. Moore

Hello, people! Before I get to the subject of this little
piece, let me give you a bit of information as to its roots.

Recently I have been doing a lot of writing, horror stories
for the most part, and this article grew out of that. It is also
derived from a dream that I had not too long ago and something
that has puzzled me until recently. Now, with all that out of
the way, let's get to it.

Those of you who are familiar with Native American beliefs
already have an idea of what a heyokah is. For the benefit of
those who aren't, I'll try to briefly describe him for you. Who
knows? There may well be a counterpart in your own tradition.

The word heyokah comes from the Lakotah (Sioux) and is used
in reference to a particular type of shaman. According to
tradition, the heyokah is one who has "dreamed of the Thunder
Spirits." This dream bestows great powers upon the medicine
man/medicine woman, one of which is reputed to be an ability to
influence storms. However, these powers have their price in that
the shaman becomes a "contrary/" If you've seen the movie Little
Big Man, then you have seen a sample of the heyokah's antics. Of
course, this was a parody of the real thing, but our subject does
do a lot of clowning around in reverse.

Now I've read quite a bit on the subject (there's a lot out
there, too), but still couldn't put it together. There seemed to
be something missing! It's only in the last month or so that
it's become clear to me and I'd like to share my insights with
you.

633

Probably the greatest barrier to my understanding was the
one created by language. Not being able to speak Lakotah, and
additionally not knowing the culture, I lost something in the
translation. Here's the whole picture, as I see it anyway.

In his vision, the heyokah comes into direct contact with
the life-force itself. This is symbolized by the Thunder Spirits
that he dreams of. When this occurs, a death/rebirth sequence is
begun, which gives the shaman the capacity to control some of the
manifestations of life-force. This would include an ability to
influence storms and, as is typical of the shamanic experience,
the power to heal. He also becomes a very potent teacher. This
last is where the "contrariness" comes into focus, in two ways.
The first is that the heyokah is teaching us about our selves.
By "mirroring" all of our doubts, fears, hatreds, weaknesses,
etc. he forces us to examine what we really are. For example, if
you have any self-hatred (a common malady in our society) this
sacred teacher will make you look at it. The second aspect of
his mirroring is that, as we are taught, the heyokah heals us of
our hurts. This is the most important and remarkable part of the
holy man's clowning. For this wonderful shaman takes our pain
and transforms it into laughter. And what can heal a human
beings faster than to laugh at ourselves?

As you can see, these "sacred clowns" had a very important
role in traditional societies. And personally, I think we could
use a few more of them in today's world.

Suggested Reading

SEVEN ARROWS, Hyemeyosts Storm .

SONG OF HEYOKAH, Hyemeyosts Storm .

LAME DEER: SEEKER OF VISIONS, Richard Erdoes and Lame Deer.

SHAMANIC VOICES, Joan Halifax.

If anyone would like to respond to this or has anything to
share with me, please write to me c/o Post Office Box 11125,
Englewood, CO 80110

.......... FROM RMPJ, 2/3/1987

634

FULL MOON RITUAL GROUP

The Esbat takes place on the nights of the New Moon and the nights of
the Full Moon. On these nights, the Coven usually does any kind of
magical work and business they need to. It is enacted, hopefully every
Full Moon.

Set up: Place a candle in each of the four cardinal directions.Lay the
rest of the tools on the altar cloth or near it. The altar can be on
the ground, a table, a rock or a stump. The altar should be in the
center or just north of center of the Circle. Light the six candles and
the incense, start the music and begin the ritual.

THE RITUAL
Facing North, the High Priest and Priestess kneel in front of the altar
with him to her right. She puts the bowl of water on the altar, places
the point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from
thee all impurities and uncleanliness of the world of phantasm; in the
names of Cernunnos and Aradia"

She then puts down her athame and holds up the bowl of water with both
hands. The High Priest puts the bowl of salt on the altar, puts his
athame in the salt and says:

"Blessings be upon this Creature of Salt; let all malignity and
hindrance be cast forth hencefrom, and let all good enter herein;
wherefore so I bless thee,that thou mayest aid me, in the names of
Cernunnos and Aradia."

He then puts down his athame and pours the salt into the bowl of water
the High Priestess is holding. The High Priest then stands with the
rest of the Coven outside the Circle. The High Priestess then draws the
Circle with the sword, leaving a gap in the Northeast section. While
drawing the Circle, she should visualize the power flowing into the
Circle from off the end of the sword. She draws the Circle in a East to
North or deosil or clockwise direction. She says:

"I conjure thee, O Circle of Power, that thou beest a meeting
place of love and joy and truth; a shield against all wickedness and
evil; a boundary between men and the realms of the Mighty Ones; a
rampart and protection that shall preserve and contain the power that
we shall raise within thee. Wherefore do I bless thee and consecrate
thee, in the names of Cernunnos and Aradia."

635

The High Priestess lays down the sword and admits the High Priest with
a kiss while spinning him deosil and whispers"Bless Be" . He then
admits a women the same way. Alternate male female male. Then the High
Priestess finishes closing the Circle with the sword. She then names
three witches to help strengthen the Circle. The first witch carries
the bowl of consecrated water from East to East going deosil,
sprinkling the perimeter as she/he goes. They then sprinkle each member
in turn. If the witch is male, he sprinkles the High Priestess last who
then sprinkles him. If female she sprinkles the High Priest last, who
then sprinkles her. The bowl is replaced on the altar. The second witch
takes the incense burner around the perimeter and the third takes one
of the altar candles. While going around the perimeter, each person
says:

"Black spirits and white,
Red spirits and grey,
Harken to the rune I say.
Four points of the Circle, weave the spell,
East, South, West, North, your tale tell.
East is for break of day,
South is white for the noontide hour,
In the West is twilight grey,
And North is black, for the place of power.
Three times round the Circle's cast.
Great ones, spirits from the past,
Witness it and guard it fast."

All the Coven pickup their athames and face the East with the High
Priest and Priestess in front, him on her right. The High Priestess
says:

"Ye Lords of the Watchtowers of the East, ye Lords of Air;
I do summon, stir, and call you up to witness our rites and to
guard the
Circle."

As she speaks she draws the Invoking Pentagram of Earth in the air with
her athame:
2 7
4 5

6 1 3
The High Priest and the rest of the Coven copy her movements with their
athames. The High Priestess turns and faces the South and repeats the
summoning:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire;
I dosummon,stirand callyouup, towitnessour ritesandto
guard
the Circle."

She does the same pentagram and then faces West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water, ye
Lords of Death and Initiation; I do summon, stir, and call you up, to
witness our rites and to guard the Circle."

636

She faces North with rest of the Coven and says:

"Ye Lords of the Watchtowers of the North, ye Lords of E a r t h ;
Boreas,
thougentleguardian oftheNorthernPortals; thoupowerful
God and
gentleGoddess;we dosummon,stirandcallyou up,towitness
our
rites and to guard the Circle."

The Circle is completed and sealed. If anyone needs to leave, agate
must be made. Using the sword, draw out part of the Circle with a
widdershins or counterclockwise stroke. Immediately reseal it and then
repeat the opening and closing when the person returns.
In this part of the ritual, the Goddess becomes incarnate in the High
Priestess. The High Priestess stands in front of the altar with her
back to it. She holds the wand in her right hand the scrounge in her
left. She crosses her wrists and crosses the wand and scrounge above
them while holding them close to her breast. The High Priest stands in
front of her and says:

"Diana, queen of night
In all your beauty bright,
Shine on us here,
And with your silver beam
Unlock the gates of dream;
Rise bright and clear.
On Earth and sky and sea,
Your magic mystery
Its spell shall cast,
Wherever leaf may grow,
Wherever tide may flow,
Till all be past.
O secret queen of power,
At this enchanted hour
We ask your boon.
May fortune's favor fall
Upon true witches all,
O Lady Moon!"

The High Priest kneels before the High Priestess and gives her the Five
Fold Kiss; that is, he kisses her on both feet, both knees, womb, both
breasts, and the lips, starting with the right of each pair. He says,
as he does this:

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

637

"I invoke thee and call upon thee, Mighty Mother of us a l l ,
bringer of all fruitfulness; by seed and root, by bud and stem, by leaf
and flower and fruit, by life and love do I invoke thee to descend
upon the body of this thy servant and priestess."

During this invocation he touches her with his right forefinger on her
right breast, left breast, and womb, repeats the set and finally the
right breast. Still kneeling, he spreads his arms out and down, with
the palms forward and says:

"Hail Aradia! From the Amalthean Horn
Pour forth thy store of love; I lowly bend
Before thee, I adore thee to the end,
With loving sacrifice thy shrine adore.
Thy foot is to my lip
(he kisses her right foot)
my prayer up borne
Upon the rising incense smoke; then spend
Thine ancient love, O Mighty One, descend
To aid me, who without thee am forlorn."

The High Priest stands up and steps backwards. The High Priestess draws
the Invoking Pentagram of Earth in the air with the wand and says as
the Goddess:

"Of the Mother darksome and divine
Mine the scrounge, and mine the kiss;
The five point star of love and bliss
Here I charge you in this sign."

The High Priest starts off by saying:

"Listen to the words of the Great Mother; she who of old was also
called among man Artemis, Astarte, Athene, Dione, Melusine, Aphrodite,
Cerridwen, Dana, Arianhod, Isis and by many other names."

638

The High Priestess, who should be in a trance, says as the Goddess:

Whenever you have need of anything, once in a month, and better it
be when the Moon is full, then shall ye assemble in some secret place
and adore the spirit of me, who am Queen of all witches. There shall ye
assemble, ye who are fain to learn all sorcery, yet have not won
its deepest secrets; to these will I teach things that are yet
unknown. And ye shall be free from slavery; and as a sign that ye be
really free, ye shall be naked in your rites; dance, sing, feast, make
music and love, all in my praise. For mine is the ecstasy of the
spirit, and mine also is joy on earth; for my law is love unto all
beings. Keep pure your highest ideal; strive ever towards it; let
naught stop you or turn you aside. For mine is the cup of the wine of
life, and the Cauldron of Cerridwen, which is the Holy Grail of
Immortality. I am the gracious Goddess, who gives the gift of joy unto
the heart of man. Upon Earth, I give the knowledge of the spirit
eternal; and beyond death, I give peace and freedom, and reunion with
those who have gone before. Nor do I demand sacrifice; for behold I am
the Mother of all living things, and my love is poured out upon the
earth. I who am the white Moon among the stars, and the mystery of
the waters, and the desire of the heart of man, call unto thy soul.
Arise, and come unto me. For I am the soul of nature, who gives life
to the universe. From me all things proceed, and unto me all things
must return; and before my face, beloved of Gods and men, let thine
innermost divine self be enfolded in the rapture of the infinite. Let
my worship be within the heart that rejoiceth; for behold, all acts of
love and pleasure are my rituals. And therefore let there be beauty
and strength, power and compassion, honor and humility, mirth and
reverence within you. And thou who seekest to seek for me, know thy
seeking and yearning shall avail thee not unless thou knowest the
mystery; and if that which thou seekest thou findest not within
thee,thou will never find it without thee. For behold, I have been
with thee from the beginning; and I am that which is attained at the
end of desire."

The High Priest faces the Priestess and says:

"We thank you Our Lady for attending our rites. We bid you
farewell
till next we call you. Blessed Be."

639

The Witches' Creed should be said by the entire Coven.

"Hear now the words of the witches,
The secrets we hid in the night,
When dark was our destiny's pathway,
That now we bring forth into the light.
Mysterious Water and Fire,
The Earth and the wide ranging Air,
By hidden quintessence we know them,
And will keep silent and dare.
The birth and rebirth of all nature,
The passing of winter and spring,
We share with the life universal,
Rejoice in the magical ring.
Four times in the year the Great Sabbat
Returns, and the witches are seen
At Lammas and Candlemas dancing,
On May Eve and old Hallowe'en.
When day time and night time are equal,
When sun is at greatest and least,
The four lesser Sabbats are summoned,
Again witches gather in feast.
Thirteen silver moons in a year are,
Thirteen is the Coven's array.
Thirteen times at Esbat make merry,
For each golden year and a day.
The power was passed down the ages,
Each time between woman and man,
Each century unto the other,
Ere time and ages began.
When drawn is the magical circle,
By sword or athame of power,
It's compass between the two worlds lies,
In the land of shades that hour.
This world has no right to know it,
And the world beyond will tell naught.
The oldest of gods are invoked there,
The Great Work of Magic is wrought.
For two are the mystical pillars,
That stand at the gate of the shrine,
And two are the powers of nature,
The forms and the forces of the divine.
The dark and the light in succession,
The opposites each unto each,
Shown forth as a God and a Goddess:
This did our ancestors teach.
By night he's the wild wind's rider,
The Horn'd One, the Lord of the Shades.
By day he's the King of the Woodland,
The dweller in green forest glades.
She is youthful or old as she pleases,
She sails the torn clouds in her barque,
The bright silver lady of midnight,
The crone who weaves spells in the dark.
The master and mistress of magic,
They dwell in the deeps of the main,
Immortal and ever renewing,
With power to free or to bind.

640

So drink the good wine to the Old Gods,
And dance and make love in their praise,
Till Elphames's fair land shall receive us
In peace at the end of our days.
And Do What Thou Wilt shall be the challenge,
So be it in love that harms none,
For this is the only commandment,
By magic of old, be it done!
Eight words the Witches Creed fulfill:
If It Harms None, Do What Thou Will!

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

The High Priestess and the Coven repeat:

"Hurrahya!"

The High Priest and High Priestess face the altar. The High Priest
continues:

"Great God Cernunnos, return to Earth again!
Come to my call and show thy self to men.
Shepherd of Goats, upon the wild hill's way,
Lead thy lost flocks from darkness unto day.
Forgotten are the ways of sleep and night
Men seek for them, whose eyes have lost the light.
Open the door of dreams, whereby man come to thee.
Shepherd of Goats, O answer unto me!"

The High Priest and the rest of the Coven then say:

"Akhera goittiakhera beitti!"

641

This invocation can be said by anyone or everyone.

"Diana of the rounded moon,
The Queen of all enchantments here,
The wind is crying through the trees,
And we invoke thee to appear.
The cares of day departed are,
The realm of might belongs to thee;
And we in love and kinship join
With all things wild and free.
As powers of magic round us move,
Now let time's self dissolve and fade.
Here in the place between the worlds
May we be one with nature made.
Thy consort is the Horn'd One,
Whose sevenfold pipes make music sweet.
Old Gods of life and love and light,
Be here as merrily we meet!
For ye the circle's round we tread,
And unto ye the wine we pour;
The sacred Old Ones of this land,
Ye we invoke by ancient lore
By magic moon and pagan spell,
By all the secrets of the night,
Dreams and desires and mystery,
Borne on the moonbeams' silver light.
Now may we hear, or may we see,
Or may we know within the heart,
A token of true magic made,
Ere from this circle we depart."

Pause and wait in silence. There may come a sound, an outward sign or
inner vision. When you feel the time is right, end the period of
silence by bowing towards the altar and saying:

"O GoddessQueen of Night,
O Horn'd One of might,
In earth and sky and sea
May peace and blessing be!"

Relax. You can also do any other magic craft at this time.
The Coven, except for the High Priestess and High Priest,arrange
themselves around the perimeter of the circle, man and woman
alternately as far as possible, facing the center.
The High Priestess and High Priest stand facing each other in the
center of the circle, she with her back to the altar, he with his back
to the South.
The High Priest kneels before the High Priestess and gives her the
Five Fold Kiss; that is, he kisses her on both feet, both knees, womb,
both breasts, and the lips, starting with the right of each pair. He
says, as he does this:

642

For the kiss on the lips, they embrace, length to length, with their
feet touching each others. When he reaches the womb, she spreads her
arms wide, and the same after the kiss on the lips. The High Priestess
then lays herself down, face upwards,with her arms and legs
outstretched to form the Pentagram.
The High Priest fetches the veil and spreads it over the High
Priestess's body, covering her from breasts to knees. He then kneels
facing her, with his knees between her feet.
The High Priest calls a woman witch by name, to bring his athame
from the altar. The woman does so and stands with the athame in her
hands, about a yard to the West of the High Priestess's hips and facing
her.
The High Priest calls a male witch by name, to bring the chalice
of wine from the altar. He does so and stands with the chalice in his
hands, about a yard to the East of the High Priestess's hips and facing
her.
The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past
all worshipped;
The altar of all things.
For in old time, Woman was the altar.
Thus was the altar made and placed,
And the sacred place was the point within the center of the
Circle.
As we have of old been taught that the point within the center is
the
origin of all things,
Therefore should we adore it;
Therefore whom we adore we also invoke.
O Circle of Stars,
Whereof our father is but the younger brother,
Marvel beyond imagination, soul of infinite space,
Before whom time is ashamed, the mind bewildered, and the
understanding dark,
Not unto thee may we attain unless thine image be love.
Therefore by seed and stem, root and bud,
And leaf and flower and fruit do we invoke thee,
O Queen of Space, O Jewel of Light,
Continuous on of the heavens;
Let it be ever thus
That men speak not of thee as One, but as None;
And let them not speak of thee at all, since thou art
continuous.
For thou art the point within the Circle, which we adore;
The point of life, without which we would not be.
And in this way truly are erected the holy twin pillars;
In beauty and strength were they erected
To the wonder and glory of all men."

The High Priest removes the veil from the High Priestess's body,and
hands it to the woman witch, from whom he takes his athame.
The High Priestess rises and kneels facing the High Priest,and
takes the chalice from the man witch. (Note that both of these handings
over are done without the customary ritual kiss.The High Priest
continues the invocation:

"Altar of mysteries manifold,

643

The sacred Circle's secret point
Thus do I sign thee as of old,
With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and continues:

"Open for me the secret way,
The pathway of intelligence,
Beyond the gates of night and day,
Beyond the bounds of time and sense.
Behold the mystery aright
The five true points of fellowship...."

The High Priestess holds up the chalice, and the High Priest lowers the
point of his athame into the wine. Both use both of their hands for
this. The High Priest continues:

"All life is your own,
All fruits of the Earth
Are fruits of your womb,
Your union, your dance.
Lady and Lord,
We thank you for blessings and abundance.
Join with us, Feast with us, Enjoy with us!
Blessed Be.

Then, either the High Priestess or one of the other women draws
the Invoking Pentacle of Earth in the air above the plate with the
athame. The High Priest hands his athame to the woman witch and then
places both his hands round those of the High Priestess as she holds
the chalice. He kisses her, and she sips the wine; she kisses him, and
he sips the wine. Both of them keep their hands round the chalice while
they do this.
The High Priest then takes the chalice from the High Priestess,
and they both rise to their feet.
The High Priest hands the chalice to a woman witch with a kiss,
and she sips. She gives it to a man with a kiss.the chalice is passed
around the Coven, man to woman, with a kiss each time, until the entire
Coven has sipped the wine. the chalice can be refilled and any one can
drink from it without repeating the ritual once the chalice has gone
around once.
The woman lays down her athame and passes the cakes to the man
with a kiss, he passes them back with a kiss and they are passed around
the Coven the same way the wine was. Be sure to save some of the wine
and some cake for an offering to the Earth and the Little Folk. After
the meeting,leave the offering outside of the house if working indoors,
or behind in the woods or field,when you leave if you are working
outdoors.
The High Priestess faces East,with her athame in her hand. The High
Priest stands to her right with the rest of the Coven behind them. If
any tools have been consecrated, they should be held by the person
furthest to the back. The Maiden stands near to the front to blow out
each candle in turn. The Priestess says:

644

"Ye Lords of the Watchtowers of the East, ye Lords of Air;
we do thank you for attending our rites; and ere ye depart
to your pleasant and lovely realms, we bid you hail and
farewell
....Hail and farewell."

As she speaks, she draws the Banishing Pentagram of Earth in the air in
front of her thus, each time:
2 7
4 5

6 1 3
The rest of the Coven copy the Pentagram and chorus in on the second
hail and farewell. The Maiden blows out the candle and the Coven faces
the south and the High Priestess says:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire;
we dothankyou forattendingour rites;andere yedepartto
your
pleasant and lovely realms, we bid you hail and
farewell....Hail and
farewell."

She turns to the West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water;
ye Lords of Death and Initiation; we do thank you for attending
our
rites;and ereyedepartto yourpleasantandlovely realms,we
bid you
hail and farewell....Hail and farewell."

She turns to the North and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth;
Boreas, thou gentle guardian of the Northern Portals;
thoupowerfulGod, Thougentle Goddess;wedo thankyou for
attending
our rites; andere yedepart for yourpleasant andlovely
realms, we
bid you hail and farewell....Hail and farewell."

This ends the Circle. Bless Be.

(Via Seastrider, responsible for the typing and Ravensong for editing
into ASCII)

645

THE WISE GOODWIFE

"Gramma, I feel hot."
"Lands, child, on a cool fall day like this? Come here and let me
feel of your forehead. Tsk! Feels like fever. Off to bed with you!"
"Gramma, I don't feel good."
"I know, child, I know. I reckon it's time to ask Goody Hawkins
to help us."
"Who's Goody Hawkins?"
"Hush, now, try to sleep. I'll come back soon."
"Gramma, where did you go?"
"Out into the woods back of the farm, child."
"Why, Gramma?"
"To get Goody Hawkins' help."
"Who's Goody Hawkins?"
"Well, that's a long story."
"Tell me a story, Gramma."

Well, you know 'bout the pilgrim days, Thanksgiving and all.
Those people way back then, that first time, were giving thanks that
they'd lived a whole year in a whole new country, without too many of
'em dyin'.
Lotta times you see pictures, drawings, with lots of Indians
standin' there to welcome them folks. Well, 'taint so. Weren't
nobody there when they got off that boat, not but one Indian, all
alone. Hist'ry books say it was him, Squanto, as taught them first
folks how to live through one of our winters -- ice 'n sleet 'n snow
'n all, not like they had back in England, where they come from. But
that ain't rightly so, neither. Squanto, and a few other friendly
Indians as wandered in later, they taught the menfolk. But the women,
those days, well, they weren't s'posed to be important, even though
they did most o' the work, so we don't hear 'bout them much.
Well, a woman come off'n that boat, not quite yet old as your
mamma, and her name was Grace Hawkins, but ever' one called her Goody
Hawkins. "Goody" is short for "good wife", and it's like callin' a
lady "Missus" today.
Goody Hawkins was young and pretty, though you couldn't tell that
very well, 'cause in those days the womenfolk wore long skirts and
long sleeves and bonnets to tuck in and hide their hair. So Goody
Hawkins had beautiful long brown hair, though you couldn't see it, and
skin soft as the skin of a peach. But she had a nice young husband
who loved her very much, and he knew how pretty she was.
And Goody Hawkins was one more thing that made her very special:
she was a wise woman, who knew plants and herbs and roots and barks to
make sick people feel better. They didn't have doctors like we do
now, just a lot of men who figured if you were sick your blood was bad
and so they'd make you bleed. That got people sicker, more often than
not. They thought they were real smart, them old doctors, and maybe
they were smart about gettin' money from folks. But they weren't
smart 'bout the folks themselves, mostly 'cause they were too busy
listening to each other talking 'bout high-falutin' doctor things in
big words than listening to the sick bodies of the sick people.

646

But Goody Hawkins was different. She listened to the people
talking 'bout what hurt them, and she felt of their heads and wrists
and looked into their eyes and ears and mouths. And sometimes she
didn't seem to look at them at all. She just closed her eyes and
looked at them with her heart. And then she'd go into big clay pots
and little wooden boxes in her house, and pick out just the thing a
sick person needed. And do you know how she knew just the right
thing, how Goody Hawkins could see with her heart and not just her
eyes?
Goody Hawkins was a witch.
No, not like you dress up at Halloween. A real witch, a real wise
woman. No warts, no wire hair, remember I told you she was pretty.
And no flying broom, neither. She didn't need to fly, 'cause she
could see ev'rything.
Well, no, she didn't have a crystal ball. But they way my granny
told me, and her granny told her, was that she had a big silver bowl,
a real treasure. And she'd pour clear rainwater in that bowl, and
look into it in the nighttime, with just a candle for light. And they
say she could see miles away, and even years away. Into yesterday,
say, or last year, or ten years ago. And sometimes, she could see
tomorrow.
A cauldron? Why of course she had a cauldron. Ever'one did,
those days, just like we have pots and pans today. But she only had a
little one at first--remember, they were poor in them first few years
in America, and iron costed a lot of money. Goody Hawkins had just
the little cauldron she brought with her from home, only as big as my
big soup pot.
What did she boil up in her cauldron? Well, not babies, I can
tell you that! It was herbs, mostly, tree bark and roots and such.
Anise and coltsfoot, simmered with a little sugar or honey, as good a
cough syrup as you can find nowadays, and even better than some.
That's a recipe my granny's granny knew, and likely Goody Hawkins as
well. Goody Hawkins made ointments from herbs and grease, she made
soaps for fleas and lice, she brewed teas, she made mashes for cuts
and bad hurts to make them heal clean and fast.
But I haven't told you the best part: Goody Hawkins could do
magic. Not like making scarves disappear in her fist or pulling
quarters out of your ear. I mean spells, oh yes, and special little
bundles of things in little bags to keep in your pocket or put under
your pillow. These had herbs in 'em, yes, and besides that she could
put in a special rock, maybe, or a little short twig from a certain
tree, or a piece of paper with secrets written on it, or any such
small thing. You could wear one for good luck, sleep on one to have
good dreams.
In the nighttime, often, you could see a light shining in Goody
Hawkins' cottage, warm and bright, and if you listened real hard, you
might hear words, strong and beautiful, or singing so soft and sweet
it might have come out of a fairy hill.
And in the daytime, oh, the smells that came out of that cottage!
You could tell what was brewing by the smells of the herbs in the
breeze. Rosemary, mint, clove and cinnamon, lemon-leaf, basil,
horehound and lavender.
And hanging from the ceiling in one corner of the cottage were
always bunches of drying herbs, filling the whole room with spicyness
and sweetness. She brought the little boxes special from her home in
England, but the rest she got right here, from the meadows and
forests.

647

One day she was in the forest, gathering plants for medicines.
Some of the plants were just like at home, she knew them right away.
Others she didn't know, and them she would look at, and smell, and
taste of--it was right dangerous, that, but weren't no other way to
find out about 'em. This spring day, after their first long hard,
winter had passed, Goody Hawkins went to pluck a leaf off'n a plant,
to taste it.
Suddenly, she heard a crashing in the bushes and a woman's voice
crying out to her. She turned around and who should she see but an
Indian woman, near her own age, come runnin' toward her, talkin' words
she couldn't understand. This Indian woman, she snatched that leaf
from Goody Hawkins and shooed her away from that plant quick as she
could. The Indian woman pulled out a thin stick, rounded at one end,
and waved it so that Goody Hawkins thought the other woman might hit
her with it, so she backed up, afraid.
But the Indian woman turned to the plant and commenced to digging
it out of the ground with her stick, digging up the roots. The Indian
woman pulled off the roots and pushed them into Goody Hawkins' hands,
keeping some for herself. She put the roots into a deerskin bag, and
'twas then that Goody Hawkins saw other herbs and things in that bag,
and figured out that t'other woman was in the woods for just the same
job as herself, namely, getting herbs.
Even though they didn't speak each other's language, by
pantomiming and pointing they could understand each other, and Goody
Hawkins learned that the leaf she'd been about to eat was deadly
poison. But the roots were good eating, roasted or boiled just like a
potato. How 'bout that! Plants are funny that way.
Goody Hawkins realized she owed her life to the Indian woman, for
warnin' her off'n them leaves. But she didn't know just how to thank
her new friend. Still, they spent the rest of the day walkin' in the
woods, an' Goody Hawkins learned more about the new world's plants in
one day than she could've in weeks if she'd had to figure things out
for herself.
And by the end of the day, Goody Hawkins knew some Algonquin, and
the Indian woman, Namequa, knew some words in English. Namequa saw
Goody Hawkins back to the little town and then faded into the trees
almost like magic.
Well, the seasons came and went, and Goody Hawkins had her hands
full trying to keep people well, what with the snakes and unfriendly
Indians and poisonous plants all around. The folks couldn't get none
of the plants they brought with 'em to grow very well, 'cause the
weather was so different from England's. That mean that folks weren't
eatin' right, and 'specially with the children that was bad. But
Namequa showed Goody Hawkins plants that were good eating, and Goody
Hawkins showed the other womenfolk, and for a time the folks there
lived like Indians, what with the menfolk learnin' to hunt and fish
from Squanto and the women learnin' to gather wild plants to eat from
Goody Hawkins and Namequa.
That first thanksgiving feast, they didn't eat just the corn and
squash and beans that Squanto showed the men how to grow, they also
had roasted-seed mush and lamb's-quarters gathered by the women. All
those, and the deer the neighboring Indians brought, well, that was
some dinner!

648

Well, little by little, them folks got settled. Other ships came,
with more people, and, later, with cows and other stock. And then
Goody Hawkins was busier than ever, 'cause she was s'posed to take
care of sick animals, too. Back then, if a cow didn't give milk,
folks were apt to think the fairies had stolen the milk in the night,
so 'twas only natural they should ask their wise woman for help.
Before long, there were babies, too, human and animal, and mothers
needed Goody Hawkins' help to bring 'em into the world. Somehow,
though, through all of this, Goody Hawkins kept time to visit with her
good friend, and to keep learning, and to look into her silver bowl
every now and again.
Well, the years went on, and ever'body got older, and some folks
just died from getting old. Goody Hawkins' husband died too, and they
hadn't any children, so Goody Hawkins should have been alone in the
world. But she had her friend Namequa, and every little child in the
town called her "Aunt Grace"--she wasn't their real aunt, you know, but
they loved her like she was, 'cause she made them things, like
sweet-scented pillows, and spicy cookies, and she always listened to
them when they told her things. Goody Hawkins had learned a lot from
Namequa's tribe, and now that she had no husband to take care of, she
spent more time visiting with her Indian friends, and they learned
from her too.
Indian magic is full of drums and dreaming. Goody Hawkins' magic
was full of words and wishing. But she was careful not to let the
rest of the folks know she was learnin' and teachin' magic. Why not?
Well, folks don't like what they don't understand, is all. People
were afraid of lots of things in them days, 'specially in a strange
new place.
And as more o' them Puritan preachers come over from England, the
folks would be more secret 'bout visiting Goody Hawkins, not wanting
the preachers to know they was holding to the old ways. And the
preachers, 'specially one Pastor Langford, looked sidewise and never
straight on at Goody Hawkins, bein' afraid she might hex 'em or some
such nonsense. Well, Pastor Langford thought she was workin' for the
devil, but he didn't want to say it outright, 'cause folks liked her.
But even that was changing as Goody Hawkins spent more time with
Namequa's tribe, and folk got to whispering about it. There was a
number of men interested in marryin' to her, after her husband died,
saying it wasn't right for a woman to live alone, but she didn't care
'bout any of 'em. She said no to all of 'em, and some of 'em went
away mad. And folk got to saying things outright.
One lady said she seen Goody Hawkins dancing naked with all them
Indians. Another said there was a demon keeping Goody Hawkins
company, which was why she wasn't wanting to marry again. Somebody
else said that it was that demon that killed Goody Hawkins' husband.
All round town words buzzed like stinging wasps. Now, when a cow
wasn't giving milk, it was Goody Hawkins, not the fairies, who they
thought had stolen it. Folks began to keep their children away from
her. And Pastor Langford came right out and made fiery sermons about
witches and the devil and sin and punishment.
Goody Hawkins saw and heard all of this, but what could she do?
It was her word against the words of respectable folk, and nobody was
going to believe her. So she kept silent, kept to herself, and
waited.

649

She didn't have to wait long. One evening, she came home from a
visit to her Indian friends and found her cottage in ruins. Jars were
smashed, boxes thrown all over. The herb-bunches had been torn down
from the ceiling, her cauldron overturned, Bible verses scrawled all
over the walls with charcoal from her fireplace. "Thou shalt not
suffer a witch to live", they said, and Goody Hawkins felt cold in her
heart because she knew that the people wanted to kill her.
And worst of all, her beautiful silver bowl was all bent and
crushed, like someone had hit it with a hammer. Goody Hawkins sat
down at the table in the midst of the mess, and cried.
She felt helpless and angry. She wished she really could turn
people into toads. She made half-hearted tries at cleaning up, but
gave it up. Her heart burned with wanting to hurt the people who'd
done it, and froze with knowing her life wasn't worth a straw to 'em.
My granny said, that in that hour the devil did come to her,
offerin' to kill the townsfolk for her, if she'd give up her soul to
him, but Goody Hawkins chased him out with her broom. I think more
likely, she thought about putting poison in the well-water, but knew
that not only would that poison the townsfolk, it'd poison the water
and the earth, and the water and earth hadn't hurt her. And she knew
that killing all those folks would poison her soul, too, forever, make
her sour and angry as a real wicked witch.
So instead, she gathered all her power to her, all her love and
strength; she threw down her hiding bonnet, and shook out her hair,
which was getting grey by now, and walked proud and tall out into the
town square. The folks began to gather round, saying hateful things.
But Goody Hawkins lifted up her arms and began to sing, strong and
sweet, in the old tongue that nobody but wise folk could speak
anymore. And when the folks saw that their words couldn't hurt her,
they commenced to pick up stones to throw at her.
But before they could throw their stones, the preachers came and
said she'd have to have a proper trial. So soldiers took Goody
Hawkins away with them, away from the shouting people, and she was
still singing as they locked her up.
They tried to get her to tell them things, like was she partners
with the devil, and had she hexed people and animals, and did she have
a demon helper, and did she change into a cat to steal milk, but she
never did nothing but close her eyes and sing softly, smiling like she
saw something beautiful. So finally they gave up and took her to the
courthouse.
There all kinds of people told stories about Goody Hawkins and
things she'd never really done. And all through it, Goody Hawkins
stood tall, and looked straight in the faces of the folks as was doing
the telling. When ever'one was through with their lyin', the judge
asked Goody Hawkins had she anything to say.
Goody Hawkins looked round at the folks, looking like your momma
when she's gonna scold you, and began tellin' each one what she'd done
for them. This one wouldn't be alive if Goody Hawkins hadn't helped
his mother with the birthing. That one's daughter was deathly sick
with fever, and Goody Hawkins cured her. The other one's cows were
dropping down dead before Goody Hawkins found out they were eating
poisonous leaves. There wasn't one person in that courtroom Goody
Hawkins hadn't helped somehow over the years. And folks were looking
like you do when you're getting a scolding and you know you've been
wrong.

650

But Pastor Langford butted in and said that Goody Hawkins must
have led the cows to the poison leaves, she must have made the little
girl sick, she must have put a hex on the mother so her baby had
trouble being born. And even though some folks still looked
uncertain, the rest of 'em started howling for Goody Hawkins to die,
and that was that.
They took her out to the town square where there was a big oak
tree, to hang her onto it. Some soldiers held the crowd back, while
two of the others tied Goody Hawkins up, tied a rope around her neck,
and threw the other end over one of the branches of the tree. Goody
Hawkins wasn't scared to die, but she was scared of the pain, though
she didn't let the people see that. She looked out at them and
smiled, and was glad to see some people quit their shouting and look
worried.
Pastor Langford come up, looking nervous, and said, "Do you wish
to confess your sins? You may yet be forgiven and reach Heaven."
Goody Hawkins just smiled and said, "I have nothing to confess or
be forgiven for, nothing I am ashamed of. I want no part of your
heaven."
The preacher fairly threw a fit right there, choking and
stuttering, he wanted so bad to cuss and swear at her but couldn't in
front of the townsfolk. So he just pointed to the soldier holding the
end of the rope, and he commenced to hauling on it.
Goody Hawkins felt the rope tighten and her ears started to ring,
and she took what she was sure was her last breath. But suddenly
there was a scream, and the rope went loose. Her head cleared, she
looked around, and saw the soldier who'd been pulling her up holding
onto his arm, where there was an arrow sticking out of it.
Folks was shouting and running all over the place, and Goody
Hawkins saw that a whole tribe of Indians had come out of the woods
like magic with bows and arrows and spears and all. The soldiers
couldn't get a clear shot at none of the Indians, what with folks
running round like ants when their hill gets kicked over. And in the
middle of all that hollerin' and confusion, Goody Hawkins felt a sharp
blade between her wrists, cutting the ropes that tied her.
There was two Indians there, a big young man and Goody Hawkins'
friend Namequa who held a finger to her lips to shush her. The young
man scooped Goody Hawkins up in his arms, and ran into the woods
carrying her.
All of a sudden, the Indians disappeared like morning mist, and
when the folks looked round, Goody Hawkins was gone too.
The folks never saw her again, and Namequa's tribe were never as
friendly to them. Goody Hawkins' cottage was just left to fall down
and rot, and nothing in it was ever touched. But some folks was sorry
Goody Hawkins was gone, 'specially when they got sick, or their
children or animals. And one day a mother whose little baby was sick
as could be and nobody could help her, she went into the woods by
herself, carrying an iron pot. She walked into a clearing, and
waited, listening. The woods got quiet, like they were listening too,
and the lady commenced to talking about the baby's problem and asking
for help of whoever was listening.
She put the pot down, turned around, and walked out of the woods
without looking back. The next day, she came back, and where she'd
left the pot, there was a little bundle of herbs, wrapped up in a soft
deerskin. She ran home with it, and made it into tea for her baby,
and the baby got better.

651

Well, word of the cure got round among the womenfolk. Real quiet
like, it got round, not like the lies 'bout Goody Hawkins had gotten
round before. They kept it a secret from the preachers, and after a
while the preachers forgot about Goody Hawkins.
And ever' once in a while, a woman would slip away from the town,
out into the woods, carrying some small thing, that she thought Goody
Hawkins might be able to use, knowing that Goody Hawkins was out there
somewhere, and would hear them. And always there would be an herb
packet there the next day, or a little charm, or some such.
As the years went by, the herb packets stopped appearing, but the
woman who turned back would see a shaft of light fall on some plant,
and would take of that back home with her. And finally, even that
stopped, but somehow the help always came, somebody got better. There
was a song, too. My granny's granny taught her this song, and my
granny taught it to me, to sing to Goody Hawkins when we needed help:

With heavy heart I come and stand
The oak and bonny ivy,
A gift to offer in my hand.
The hazel, ash and bay tree.

How can I hope for any good
The oak and bonny ivy,
By standing in the empty wood?
The hazel, ash and bay tree.

But I will trust and dry my tears,
The oak and bonny ivy,
And know that the Wise Goodwife hears.
The hazel, ash, and bay tree.

Tsk! Asleep already. Good.

"Child, what are you doing out of bed?"
"I feel better, gramma!"
"Let me feel of your forehead. Well, that's fine."
"Gramma, can I have my coat?"
"Where are you going, child?"
"Out to the woods, gramma."
"What's that you have there?"
"It's a picture, gramma, look."
"Well, that's right nice. I think I can guess who that is. And I
see you've given her back her silver bowl! She'll be happy. Off you
go, then."
"Bye, gramma. I'll come back soon."

If you enjoyed this story, send $5 to: Leigh Ann Hussey, 2240 Blake St.
#308, Berkeley, CA 94704, and I'll send you a nicely typeset copy for
your library!

652

There is a volume by the title of:

The Gnostic Gospels
Elaine Pagels
-1981 Vintage Books

Dr. Elaine Pagelsis one ofmany who workedon translating a cache
of codices found near Jabal al-Tarif, a section of cliff on the
right bank marking the limit ofthe Nile valley and the arable
land between Chenobskeia and Pabau. The fruit of that effort is
recorded in a volume entitled:

The Nag Hammadi Library in English
James M. Robinson, General Editor
- 1978 Harper & Row

I believe, however, that it is the Infancy Gospels of "The Lost
Books of the Bible and the Forgotten Books of Eden" that contain the
relating of the events that you have described in your note. As far as
I know all three of these works are currently available or orderable
through most booksellers.

What follows is a listing of the contents of "The Lost Books of The
Bible and The Forgotten Books of Eden", "The Nag Hammadi Library", and
"The Apocrypha".

Please feel free to extract this for your own reference.

653

"The Lost Books of The Bible and The Forgotten Books of Eden" Total of
35 Works
-------------------------------------------------------------

(The Lost Books of the Bible)

1 The Gospel of the Birth of Mary
2 Protoevangelion
3 1 The first Gospel of the INFANCY of Jesus Christ
4 2 Thomas's Gospel of the INFANCY of Jesus Christ
5 Epistle of Christ & Abgarus
6 Gospel of Nicodemus (formerly Acts of Pontius Pilate
7 The Apostles' Creed
8 Epistle of Paul to Laodiceans
9 Epistles of Paul & Seneca
10 Acts of Paul & Thecla
11 1 Epistle of Clement to Corinthians
12 2 Epistle of Clement to Corinthians
13 Epistle of Barnabus
14 Epistle of Ignatius to Ephesians
15 Epistle of Ignatius to Magnesians
16 Epistle of Ignatius to Trallians
17 Epistle of Ignatius to Romans
18 Epistle of Ignatius to Philadelphians
19 Epistle of Ignatius to Smyrnaeans
20 Epistle of Ignatius to Polycarp
21 Epistle of Polycarp to Philippians
22 1 Hermas Visions
23 2 Hermas Commands
24 3 Hermas Similitudes
25 Letters of Herod & Pilate
26 The Lost Gospel of Peter

(Forgotten Books of Eden).
27 1 The conflict of ADAM & EVE w/Satan
28 2 The 2nd book of ADAM & EVE
29 The Book of the Secrets of Enoch
30 The Psalms of Solomon
31 Odes of Solomon
32 Letter of Aristeas
33 4th book of MACCABEES
34 Story of Ahikar
35 Testament of Reuben, Simeon, Levi, Judah, Issachar, Zebulum,
Dan, Naphtali, Gad, Asher, Joseph, and Benjamin

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
* * * *

654

The Nag Hammadi Library Total of 52 Works
-----------------------

1 The Prayer of the Apostle Paul
2 The Apocryphon (secret book) of James
3 The Gospel of Truth
4 The Treatise on Resurrection
5 The Tripartite Tractate
6 The Apocryphon of John
7 The Gospel of Thomas
8 The Gospel of Phillip
9 The Hypostasis of the Archons
10 On the Origin of the World
11 The Exegesis on the Soul
12 The Book of Thomas the Contender
13 The Gospel of the Egyptians
14 Eugnostos of the Blessed
15 The Sophia of Jesus Christ
16 The Dialogue of the Savior
17 The Apocalypse of Paul
18 The First Apocalypse of James
19 The Second Apocalypse of James
20 The Apocalypse of Adam
21 The Acts of Peter and the Twelve Apostles
22 The Thunder, Perfect Mind
23 Authoritative Teaching
24 The Concept of Our Great Power
25 The Discourse on the Eighth and Ninth
26 The Prayer of Thanksgiving
(+ scribal note)
27 Asclepius
28 The Paraphrase of Shem
29 The Second Treatise of the Great Seth
30 Apocalypse of Peter
31 The Teachings of Silvanus
32 The Three Steles of Seth
33 Zostrianos
34 The Letter of Peter to Phillip
35 Melchizedek
36 The Thought of Norea
37 The Testimony of Truth
38 Marsanes
39 The Interpretation of Knowledge
40 A Valentinian Exposition
41 On the Anointing
42 On Baptism A
43 On Baptism B
44 On the Eucharist A
45 On the Eucharist B
46 Allogenes
47 Hypsiphrone
48 The Sentences of Sextus
49 The Gospel of Truth
50 Trimorphic Protennoia
51 The Gospel of Mary
52 The Act of Peter
** A section of Plato's "Republic" was also found together
with the above works.

655

* * * * * * * ** * * * * * * * ** * * * * * * ** * * * * * * **
* * * * * *

The Books of the Apocrypha Total of 15 works
--------------------------

1 1 Esdras
2 2 Esdras
3 Tobit
4 Judith
5 Remaining Chapters of the Book of Esther
6 Wisdom of Solomon
7 Ecclesiasticus (Wisdom of Jesus son of Sirach)
8 Baruch
9 A Letter of Jeremiah
10 The Song of Three
11 Daniel and Susanna
12 Daniel, Bel, and the Snake (or Dragon)
13 Prayer of Manasseh
14 1 Maccabees
15 2 Maccabees

Total of 102 non-canonical works in three collections. There are still
other works than these! It should be noted here that some of the
Apocrypha are recognized as canon by some and are contained in some
translations of Bible, usually included between the Old and New
Testaments.

656

THE GREAT RITE (SYMBOLIC)

Preparation: the chalice should be filled with wine. A veil of at
least a yard square is needed preferably of a Goddess color such as blue,
green, silver, or white.

The Coven, except for the High Priestess and High Priest,arrange
themselves around the perimeter of the circle, man and woman alternately as
far as possible, facing the center.

The High Priestess and High Priest stand facing each other in the
center of the circle, she with her back to the altar, he with his back to
the South.

The High Priest kneels before the High Priestess and gives her the
Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both
breasts, and the lips, starting with the right of each pair. he says, as he
does this:

Forthekisson thelips,they embrace,lengthtolength,with their
feet touching each others. When he reaches the womb, she spreads her arms
wide, and the same after the kiss on the lips.

TheHighPriestess thenlays herselfdown,face upwards,with her
arms and legs outstretched to form the Pentagram.

The High Priest fetches the veil and spreads it over the High
Priestess's body, covering her from breasts to knees. He then kneels facing
her, with his knees between her feet.

TheHigh Priestcalls a womanwitch byname, tobring his athame
from the altar. The woman does so and stands with the athame in her hands,
about a yard to the West of the High Priestess's hips and facing her.

TheHigh Priestcalls amalewitch byname,to bringthe chaliceof
wine from the altar. He does so and stands with the chalice in his hands,
about a yard to the East of the High Priestess's hips and facing her.

657

The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all
worshipped;
The altar of all things.
For in old time, Woman was the altar.
Thus was the altar made and placed,
And the sacred place was the point within the center of
the Circle.
Aswehave ofold beentaught thatthe pointwithin thecenter is
the origin of all things,
Therefore should we adore it;
Therefore whom we adore we also invoke.
O Circle of Stars,
Whereof our father is but the younger brother,
Marvel beyond imagination, soul of infinite space,
Before whom time is ashamed, the mind bewildered, and the
understanding dark,
Not unto thee may we attain unless thine image be love.
Therefore by seed and stem, root and bud,
And leaf and flower and fruit do we invoke thee,
O Queen of Space, O Jewel of Light,
Continuous on of the heavens;
Let it be ever thus
That men speak not of thee as One, but as None;
And let them not speak of thee at all, since thou art continuous.
For thou art the point within the Circle, which we adore;
The point of life, without which we would not be.
And in this way truly are erected the holy twin pillars;
In beauty and strength were they erected
To the wonder and glory of all men."

TheHigh Priestremoves theveil fromthe HighPriestess's body,
and hands it to the woman witch, from whom he takes his athame.

TheHigh Priestess risesand kneels facingthe High Priest,and
takes the chalice from the man witch. (Note that both of these
handings-over are done without the customary ritual kiss.The High Priest
continues the invocation:

"Altar of mysteries manifold,
The sacred Circle's secret point
Thus do I sign thee as of old,
With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and
continues:

"Open for me the secret way,
The pathway of intelligence,
Beyond the gates of night and day,
Beyond the bounds of time and sense.
Behold the mystery aright
The five true points of fellowship...."

658

TheHigh Priestessholdsupthe chalice,andtheHigh Priestlowers
the point of his athame into the wine. Both use both of their hands for
this. The High Priest continues:

"Here where Lance and Grail unite,
And feet, and knees, and breast, and lip."

TheHigh Priesthandshis athametothe womanwitchand thenplaces
both his hands round those of the High Priestess as she holds the chalice.
He kisses her, and she sips the wine; she kisses him, and he sips the wine.
Both of them keep their hands around the chalice while they do this.

TheHighPriest thentakesthechalice fromtheHighPriestess, and
they both rise to their feet.

TheHigh Priesthands thechaliceto awoman witchwitha kiss,and
she sips. She gives it to a man with a kiss. The chalice is passed around
the Coven, man to woman, with a kiss each time, until the entire Coven has
sipped the wine. The chalice can be refilled and any one can drink from it
without repeating the ritual once the chalice has gone around once.

To consecratethe cakes,the woman picksup her athame,and the
man, kneeling before her, holds up the dish. the woman draws the Invoking
Pentacle of Earth in the air above the plate while the man says:

"O Queen most secret, bless this food into our bodies;
bestowing health, wealth, strength, joy and peace,
and that fulfillment of love that is perfect happiness."

The womanlaysdown herathameand passesthe cakestothe manwith
a kiss, he passes them back with a kiss and they are passed around the
Coven the same way the wine was. Be sure to save some of the wine and some
cake for an offering to the Earth and the Little Folk. After the
meeting,leave the offering outside of the house if working indoors, or
behind in the woods or field, when you leave if you are working outdoors.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983
(Transcribed onto computer file by Seastrider)

THE GREAT RITE ACTUAL

Preparation: the chalice should be filled with wine. A veil of at
least a yard square is needed preferably of a Goddess color such as blue,
green, silver, or white.

The Coven, except for the High Priestess and High Priest,arrange
themselves around the perimeter of the circle, man and woman alternately as
far as possible, facing the center.

The High Priestess and High Priest stand facing each other in the
center of the circle, she with her back to the altar, he with his back to
the South.

The High Priest kneels before the High Priestess and gives her the
Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both
breasts, and the lips, starting with the right of each pair. he says, as he
does this:

659

For the kiss on the lips, they embrace, length-to-length,with their
feet touching each others. When he reaches the womb, she spreads her arms
wide, and the same after the kiss on the lips.

The High Priestess then lays herself down, face upwards,with her arms
and legs outstretched to form the Pentagram.

The High Priest fetches the veil and spreads it over the High
Priestess's body, covering her from breasts to knees. He then kneels facing
her, with his knees between her feet.

The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all
worshipped;
The altar of all things.
For in old time, Woman was the altar.
Thus was the altar made and placed,
And the sacred place was the point within the center of the Circle.
As we have of old been taughtthat the point within the center is the
origin of all things,
Therefore should we adore it;
Therefore whom we adore we also invoke.
O Circle of Stars,
Whereof our father is but the younger brother,
Marvel beyond imagination, soul of infinite space,
Before whom time is ashamed, the mind bewildered, and the
understanding dark,
Not unto thee may we attain unless thine image be love.
Therefore by seed and stem, root and bud,
And leaf and flower and fruit do we invoke thee,
O Queen of Space, O Jewel of Light,
Continuous on of the heavens;
Let it be ever thus
That men speak not of thee as One, but as None;
And let them not speak of thee at all, since thou art continuous.
For thou art the point within the Circle, which we adore;
The point of life, without which we would not be.
And in this way truly are erected the holy twin pillars;
In beauty and strength were they erected
To the wonder and glory of all men."

The Maiden fetches her athame from the altar and ritually opens a gate
way in the Circle. The Coven file through and leave the room. The Maiden is
the last one through and reseals the Circle. The High Priest removes the
veil from the High Priestess's body.

660

The High Priestess rises and kneels facing the High Priest. The High
Priest continues the invocation:

"Altar of mysteries manifold,
The sacred Circle's secret point
Thus do I sign thee as of old,
With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and continues:

"Open for me the secret way,
The pathway of intelligence,
Beyond the gates of night and day,
Beyond the bounds of time and sense.
Behold the mystery aright
The five true points of fellowship...."
"Here where Lance and Grail unite,
And feet, and knees, and breast, and lip."

The High Priest and High Priestess now have intercourse.This is a
private matter between them and none of the Coven can question them about
it. When they are done, one of them ritually opens the Circle and calls the
rest of the Coven. When they are back in the Circle, it is again sealed.
The wine is now consecrated.

A male witch kneels in front of the altar before a female witch. He
holds up a chalice of wine and she holds her athame point down and lowers
the athame into the wine. The man says:

"As the athame is to the male, so the cup is to the female;
and conjoined, they become one in truth."

The woman lays down her athame on the altar and kisses the man who
remains kneeling and she accepts the chalice from him. She sips the wine,
kisses him again and he sips, rises, and gives it to another woman with a
kiss. The chalice is passed around the Coven, man to woman, with a kiss
each time, until the entire Coven has sipped the wine. The chalice can be
refilled and any one can drink from it without repeating the ritual once
the chalice has gone around once.

To consecrate the cakes, the woman picks up her athame,and the man,
kneeling before her, holds up the dish. The woman draws the Invoking
Pentacle of Earth in the air above the plate while the man says:

"O Queen most secret, bless this food into our bodies;
bestowing health, wealth, strength, joy and peace, and that
fulfillment of love that is perfect happiness."

The woman lays down her athame and passes the cakes to the man with a
kiss, he passes them back with a kiss and they are passed around the Coven
the same way the wine was. Be sure to save some of the wine and some cake
for an offering to the Earth and the Little Folk. After the meeting,leave
the offering outside of the house if working indoors, or behind in the
woods or field, when you leave if you are working outdoors.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983
Transcribed to computer file by Seastrider.

661

WORLD HEALING MEDITATION By John Randolph Price
In the beginning
In the beginning God
In the beginning God created the heaven and the earth.
And God said Let there be light; and there was light.
Now is the time of the new beginning.
I am a co-creator with God, and it is a new Heaven that comes.
as the God Will of God is expressed on Earth through me.
It the Kingdom of Light, Love, Peace, and Understanding.
And I am doing my part to reveal its Reality.
I begin with me.
I am a living Soul and the Spirit of God dwells in me, as me.
I and the Father are one, and all that the Father has is mine.
In Truth, I am the Christ in God.
What is true of me is true of everyone, for God is all and all is God.
I see only the Spirit of God in every Soul.
And to every man woman and child on Earth I say:
I love you, for you are me. You are my Holy Self!
I now open my heart.
and let the pure essence of Unconditional Love pour out.
I see it as a Golden Light radiating from the center of my being.
and I feel its Divine Vibration in and through me, above and below me.
I am one with the Light.
I am filled with the Light.
I am illumined by the Light.
I am the Light of the world.
With purpose of mind, I sends forth the Light.
I let the radiance go before me to join the other Lights.
I know this is happening all over the world at this moment.
I see the merging Lights.
There is now one Light. We are the Light of the world.
The one Light of Love, Peace, and Understanding is moving.
It flows across the face of the Earth,
touching and illuminating every soul in the shadow of the illusion.
And where there was darkness, there is now the Light of Reality.
And the Radiance grows, permeating, saturating every form of life.
There is only the vibration of one Perfect Life now.
All the kingdoms of the Earth respond, and the Planet is alive with
Light and Love.
There is total Oneness, and in this Oneness we speak the Word.
Let the sense of separation be dissolved.
Let mankind be returned to Godkind.
Let peace come forth in every mind.
Let Love flow forth from every heart.
Let forgiveness reign in every soul.
Let understanding be the common bond.
And now from the Light of the world.
the One Presence and Power of the Universe responds.
The Activity of God is healing and harmonizing Planet Earth.
Omnipotence is made manifest.
I am seeing the salvation of the planet before my very eyes.
as all false beliefs and error patterns are dissolved.
The sense of separation is no more; the healing has taken place,
and the world is restored to sanity.
This is the beginning of Peace on Earth and Good Will toward all,
as Love flows forth from every heart, forgiveness reigns in every soul,
and all hearts and minds are one in perfect understanding.
It is done. And it is so.

662

How I "Heal"
by Matrika of PAN - the Psychic Awareness Network

You asked what forms of healing people do and included things that might
not be considered healing in the usual sense. Well, one of my special
interests is Pagans in Recovery. This is a group of Pagans who are in
12-step recovery programs - Alcoholics Anonymous and other self-help groups
that are based on A.A. such as Gamblers Anonymous, Al-Anon, Narcotics
Anonymous, Overeater's Anonymous, Adult Children of Alcoholics, Emotions
Anonymous etc. etc. etc. If you can think of an obstacle in your life or
somebody else's, chances are that someone somewhere has started a 12-step
program to deal with it.

The problem is that many Pagans, Feminist Priestesses, Shamans, Druids, and
any other type of Magickal folk you can think of, often don't feel
comfortable in AA and these related groups. WHY? THe meetings CLOSE with
the Lord's prayer or the "our father" and have many Christian overtones
taken from the general culture, although they are technically supposed to
be non-sectarian in their spiritual approach. Many Pagans in these groups
find that they have trouble applying the steps of recovery in the context
of what they believe to find recovery for their specific problems. This is
particularly difficult in cases of Alcoholism and Drug addiction - and
these problems DO exist to a great degree in the Pagan/Magickal communities
- in which A.A. and Narcotics Anonymous are often the most successful
treatment approaches available to the average person and that feeling
excluded from them can mean death, insanity or jail to the person who does
not find the help they need.

While living in New England I wrote a series of articles on how to apply
the steps of recovery in a Pagan/Magickal context in HARVEST - a popular
newsletter for the Craft in that region, that is now becoming nationwide.
THe last of these was printed in Yule of 1989, just before I left to move
here. At the same time I discovered PAGANS IN RECOVERY had been formed on
a national basis in Ohio and had a list of a large number of people, as
well as nationwide contacts for networking. (Pagans in Recovery is
published for $8.00 a year - address Pagans in Recovery Newsletter c/o
Bekki 6500 S.R. 356 , New Marshfield OHIO 45766)

An interesting note is that we both started doing this work separately and
originally I also had a network called PANTHEISTS IN RECOVERY. Neither of
us had known of the others existence at the time of starting the work and
taking these names. Pantheists in Recovery has since merged with the
national network, as I saw no need to duplicate their excellent efforts.
Another interesting note is that, in my case, doing this was inspired by
J.A.C.S. - an organization for Jewish Alcoholics, Chemically dependent
people and their Significant others. It had been founded for the same
purpose by some Jewish folks in A.A. in New York City and has now spread
across the country, to Canada, and to Israel with several thousand names on
their mailing lists. These people also felt the need for support to
integrate their recovery program with their religion because they were
non-Christians.

A very special part of this extended "healing" work for me is that I have
the support of my partner Koren, the sysop of PAN, who is my partner both
in the Craft and in our lives together. Although he is not himself in any
of these recovery programs, he has been very helpful and supportive of my
work in reaching out to other Pagans who are also in these groups.

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HOME BLESSING MAGICK

A home blessing meditation for charging a room:
o Sit Straight with palms on lap, take deep breaths, relax,
and move into a mental space where you activate your
intuitive senses,
o Imagine a cord of energy from your spine connecting you to
the Earth, and channel energy from the Earth through it,
o Silently ask for divine protection, guidance, and blessing,
o Direct your psychic sensing outward, and feel lines of
force coming out of your aura,
o Note where the strongest energy is (check out the
floor,ceiling, directions, etc), Note spots that feel empty
or dead, note places that feel full alive, focus on where
you are sitting and how you feel at that particular spot,
o Imagine a sphere of light and love energy at your heart,
feel it pulsing outward with every breath.
o Feel the radiance increase with every breath, feel your self
as a star, continue to breathe deeply and send out the
energy, letting it pulsate in the room,
o When ready, start making power sounds representing the love
and light you are channeling; use it to amplify the light
you are weaving; and fill the room with the energy,
o Then shift focus to sending a probe out into the room, and
note the differences in the quality of energy and how you feel
about it,
oRepeat if necessary,
oWhen done, feel the completeness of the work.

A room blessing involving elemental quarter invocations:
oFace each direction (with arms out in appropriate elemental
invoking gesture), and say, while channeling and visualizing
elemental power:
- Powers of (say direction),
- Powers of (say corresponding element),
- We great you, we honor you, we welcome you here!
- Watch over and bless and protect this place.
oAfter each invocation, shape the energy into columns of light
by sweeping ones arms together until they are parallel and
sweeping them up and down while channeling and shaping the
energy,
oWhen the energy is properly shaped, say so "mote it be."

oAfter you have done all four quarters, channel in spirit
energy.

To return the energy to a more mellow state while energizing
yourself, put your hands out and take in a bit of the energy into
your self from each direction, going widdershins, hold hands to
your heart and take in the energy (techniques also exist for
bringing it into a stone and retrieving it when needed).

The above was taught by Selena Fox at Esotericon V, in January
1988.

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SOLITAIRE IMBOLC RITUAL
by Micheal Hall
distributed by PAN - the Psychic Awareness Network -
1703-362-1139

Note - by Matrika, co-sysop - this ritual was written by someone I knew
from the Boston MA. area a couple of years back. It is based on a
combination of the lore of the Wicca and some of the afro-caribbean
diaspora traditions of Paganism and Magick.
==================================================================
On your altar should be placed a circle of 13 stones and, within the circle
of stones, a circle of 13 candles. Within the circle of candles should be
spread some maize - i.e. corn meal - and in that a waxen female candle to
symbolize the Goddess on your altar. On the eastern side of the altar
should be placed a small sheaf of grain with a candle inserted inside it.

You should dress in your usual ceremonial garb for Magickal rites or
skyclad, as you prefer.

Retire to bathe in salt-water (use sea salt) before the ritual. As you do
so picture the water cleansing the soul and spirit, just as it cleanses the
body. When you have dressed, anoint yourself with a holy oil. When you
have prepared yourself, sit in a dim quiet place and light a candle - ONE
THAT IS NOT BEING USED IN THE RITES - and meditate on how at this time of
year the Goddess in her fiery aspect AS LIGHT was welcomed back into the
Temples and the Homes of the land.

Take this candle and walk slowly to your altar. Place it in the circle of
the 13 candles. Then light the two altar candles, which are separate from
the circle of lights also, and the incense. (Incense should be stick or
powdered incense on charcoal in a swinging burner.) Then light all the
quarter candles in the 4 directions, starting in the east and going
clockwise.

cast your circle in the usual manner, but Invoke the Goddess with the
following:
"Sacred womb, giver of the secrets of Life, Mother of all that exists in
the Universe, I ask your guardianship of this gathering and your assistance
in my work. I am gathered in celebration of your gifts and my work is most
holy. SO MOTE IT BE"

and Invoke the God in the following manner:
"Fire of the sky, guardian of all that exists in the Universe, I ask your
guardianship of this gathering and your assistance in my work. I am
gathered in celebration of your gifts and my work is most holy. SO MOTE IT
BE"

(continue with the circle casting if it is not already finished)

Light the 13 candles and then the Goddess candle in the center and say:
"Warm and quickening Light
awaken and bring forth beauty
for thou art my pleasure and my bounty
LORD and LADY
OSiRIS AND ISIS" (or you may substitute whatever names your circle uses
for the God and the Goddess - or those you personally prefer)

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Reflect a moment on the coming of the light and offer up the incense.
say
"O ancient Ones
Timeless Goddess and Sacred King who art
the heralds of springtime and it's bounties
be with me now in celebration
Hail to Osiris and Isis
Harvest giver and blessed Lady
Let this be a time and a place sacred to your power and your beauty
SO MOTE IT BE"

Light the candle in the sheaf of grain and hold it up with the loaf of
bread in the other hand and say
(or the cakes - whatever you or your tradition uses for the cakes and
wine/juice ceremony)
"My Lord and Lady, as the seed becomes the grain, so the grain becomes the
bread, Mark the everlasting value of our seasons and their changes. "

Break a piece of the bread or cakes off and burn it as an offering in the
central candle.

Then say
" IN the deepest Icy Winter the seed of the Earth lies deep within the womb
of the Great Mother. The Spring brings the heat of the Father and with
their joining comes new life. The completion of the cycle brings
food to the children of the world. As I taste the food I shall know the
wisdom of the cycles and be blessed with the food of wisdom throughout my
life"
consecrate cakes and wine/juice in the usual manner and partake of them,
but first raise your chalice or drinking horn and say

"Hail to thee ISIS
Hail to thee Osiris
For thou art blessed"

After this commune in meditation with the Lord and lady for a while, then
close the circle in your usual manner.

GOOD IMBOLC

666

The Perridwyn School of Hypnosis presents ...

-HYPNOSIS 101-

Hypnosis is a state offocused awareness. It issomething everyone
has experienced countless times; among instances of it are waking up or
getting absorbed in a good book. The characteristics of the state vary;
it cannot be pinpointed on an EEG and the experience is different for
everyone though there are common elements. A person can be hypnotized and
while that state be having a great time at a party; no zombie eyes no
intonations of Yeesss Massterr no wandering about with arms outstretched.
Hypnosis does not have a unique and unmistakable insignia indicating its
presence.

This is generally not the case with the PROCESS of hypnosis.
Patterns of hypnosis have been written up and used for decades. You can
find books depicting the process in bookstores and libraries. The process
is intended to create that state of focused awareness. It is this process
I wish to discuss in the remainder of this post. [Hypnosis and being
hypnotized will refer to the process should there be any confusion.]

General Considerations

Hypnosis can be thought of as a game that is binding. The rules are
initially defined by the expectations of the subject which encompasses all
their experiences with it everything they've seen on TV and old movies and
what the subject has been told about hypnosis. These rules dictate what
will and will not be effective; which inductions will and will not work;
and the conduct of the subject while in the state of hypnosis. The rules
are mutable. Debunking misconceptions demonstrations and providing more
information -- accurate or not -- will affect the rules of the game.
A professor at Stanford illustrated how greatly expectations dictate
results. The gentleman told one of his introductory psychology classes
that an unfailing indication of a hypnotized subject was that their right
arm would float upwards. The professor told another class the same thing
only in this case he specified it was the left hand that would rise. When
he hypnotized members of both classes he discovered that students responded
in accord with their expectations. The right arm of the members of the
first class did indeed rise while with members of the second class only the
left hand rose.
Inhypnosis the subject callsthe shots. Their expectations outline
the manner in which the game is to be played. The hypnotist wields no
mystical power; she and the subject have an agreement that the process of
hypnosis is conducted in a certain manner and each player behaves in a
particular way. The level at which the game is played is defined by the
rules and the degree of trust the subject feels for the hypnotist. A
mistrustful subject will be paying far more attention to what you are doing
and what you might be scheming than to what you are saying.

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Hypnosis is useful as a catalyst. As seen above the state itself is
not too exhilarating in and of itself. The process and the applications
are what make it fun and useful. You can call on your mind's abilities to
control pain [useful]; you can play the most intense imagination game of
D&D of your life [fun].
The functionof the hypnotist is to provide a focal point and talk
their partner through evoking the intended result. The process usually
begins with a discussion of hypnosis. This is to determine the purpose of
a session debunk misconceptions get a sense of the subject's expectations
and
generally make things go easier later. The induction consists of bringing
the subject's awareness to something and keeping it focused. The
hypnotist gives suggestions to bring about the determined purpose including
any post-hypnotic suggestions. Then she guides the subject back to a
normal state of awareness.

WHAT HYPNOSIS IS NOT

- It is not sleep. The participant is thoroughly aware of their
surroundings. They may choose to ignore them. The hypnotist may ask the
subject to ignore things or to focus all attention on one idea.

- You can not get stuck in hypnosis. Either you will awaken on your own
or the state will become one of natural sleep. Sometimes a subject
requires a few more moments to return. Sometimes the subject refuses to
return. This is particularly true of stage hypnosis; if a subject feels
pissed off at the hypnotist it can be mightily gratifying to unnerve said
offending hypnotist by not responding. Even if this is the case the
subject will still either return on their own or fall asleep.

- A hypnotized person will not knowingly violate their code of ethics.
Milton Erickson messed around with this a bit and found it to be
particularly true if he made it clear that the subject was responsible for
the consequences of their actions. There are three twists here;
1. A person may do somethingseemingly unethical if it is o.k. according
to their moral standards especially if they believe being hypnotized at the
time is sufficient excuse.
2. Stage hypnotists evoke some silly behavior which might ordinarily be
contrary to the subject's code of conduct. This is a result of group
pressure of the forgivability of stage hypnosis and of the
streak of hamming it up in each of us.
3. A person can be tricked. If I am told I am in a blazing hot
desert sweating buckets and the only way to get cool is to take my shirt
off I might do that. I will not do that because I am an exhibitionist. If
I am directly told to take off my shirt first I will snap back to the here
and
now and next I will drop-kick the lech out of my house. Furthermore once
such a maneuver is recognized the hypnotist has utterly destroyed the
subject's trust and will have no further success with them.

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NITTY GRITTY STUFF

First some things concerning speaking. The hypnotist oughtnot speak in
a monotone; not only is it unnecessary it is an annoyance. Rather she
should
make her voice congruent with what she's saying. If she is describing a
soothing walk on the beach under a restful sunset she ought not sound
hyper.
It is useful to use a particular tone of voice when hypnotizing people.
This is helpful because soon there will be an association between The Voice
and the state. In addition it means you will not inadvertently trip an
association if you use your normal speaking voice with someone whom you
see primarily for hypnosis you are apt to zone them out just by saying
Howzit goin The Voice comes with practice and you can pick it out after a
while.

There are definite reasons behind word choices. Sense words make
things more vivid; describe the colors textures and sounds associated with
that soothing walk on the beach. Repeating words and phrases helps
things sink in and adds rhythm to your patter. You may opt to say things
in a permissive way [in a moment you may picture yourself walking upon a
soothing beach; perhaps there is a glorious sunset coloring the sky crimson
and purple] or in an authoritative way [ You are walking on a beach. The
beach is soothing; it makes you more and more relaxed. Notice the glorious
sunset]. The choice of words is based on the situation the hypnotist's
style and most of all upon the personality and rules of the subject. Make
them fit.

LEVERAGE

Synonyms for this word include credibility and rapport. Leverage makes
suggestions more effective. Things that generate leverage are accurate
descriptions of present experience and accurate descriptions of future
events.
An accurate description of your present experience may be that your eyes
are moving across these words and you feel the keyboard beneath your
waiting
fingers and you feel the chair beneath you and you hear noises in the
background that you have not been paying much attention to until now.
An accurate description of future events can be that as you read these
words you will become aware of your left earlobe. Another is that when you
take your next really deep breath your hand may feel somewhat lighter.
I base my estimation of your awareness of your earlobe on the fact that
mentioning it almost inevitably makes you think about it. The second
assertion is much shakier in this context but stronger if you were being
hypnotised. Relax your hands on your lap for a moment and inhale deeply.
Notice how your shoulders rise a little and tug your arm up a little bit

Things that are bad for credibility are ability tests and blatant
contradictions of present experience. When you use an ability test you
run the risk of it not working. They do work for many people and sometimes
providing useful information but it is very difficult to recover
gracefully from an unsuccessful ability test. The participant may reach
the conclusion that they can not be hypnotized or that you are incapable of
hypnotizing them. Blatant contradiction of present experience as you
carefully scrutinize the upper left corner of your monitor you can become
aware of the little picture of a pink-and-purple hippopotamus. Riiight.

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Now to tie these together. If you have been correct in the past few
descriptions you increase the probability you will be in the next one.
As an example presume I am being hypnotized right now. I am told about how
I feel the keyboard under my hands as my fingers dance from key to key
(correct)I glance at my scribblings to help me clarify this thought
(correct)and I hear muffled music in the background (also correct)and as
I notice these things I can feel myself becoming more and more relaxed.
The last assertion is pure speculation; there is no reason that those
things
should make me feel more relaxed and no real indication that I'm mellowing
out noticing these things. However the hypnotist has been right on three
counts so far. He has acquired a little credibility. My response is going
to be Sure he's been right so far why not now
This point is somewhat esoteric;if it makes sense fine. Ifit doesn't
or even if it does read Trance-Formations listed at the end of this post.
The authors go over this in detail and in a very skillful and clear
fashion. Let this stand the more accurate you are, so much the better; a
really incorrect statement or blatant failure is apt to be disruptive.

INDUCTIONS

The purpose of an induction is to focus awareness on something and
gradually move through to evoking the intended results. The methods are
many and varied.
Very often the focal point is relaxation. Progressive relaxation
consists of deliberately tensing and relaxing (sometimes just relaxing)
each part of the body paying attention to releasing every bit of tension.
Descriptions of soothing surroundings or experiences are also used to
produce relaxation.
Trance-Formations describes an induction utilizing points mentioned
above. It consists of sets of six statements. The first set contains five
accurate descriptions of present experience and one abstract or
unverifiable statement (... and these things make you feel more and more
relaxed ...and while you notice them you feel a sense of security ... and
strangely enough these remind you of wrecking Aunt Milllie's car). The
next set contains four present-experiences and two abstracts; then three
present-experiences and three abstracts and so on until you're dealing with
just the abstracts.
Confusion inductions consist of confusing the hell out of someone and
then providing them with an understandable option. This confusion often
consists of ambiguous statements or plays on words. Take the words right
write rite and Wright. As you right about the right brothers you realize
you have violated the rights of those whose right this is by righting with
your right instead of your left. The intended response is a huge HUH at
which point you offer an understandable option ... and that makes you feel
really silly! The option is an escape route from all that unpleasantness
and ambiguity and therefore desirable.

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Inductions take time. It is common for an induction to take ten or
twenty minutes with a participant who has not been hypnotized much before
or is unused to your style. Signs of effectiveness the participant's
responses match your description. ... and that makes you feel really silly
may be met with a smile; depictions of relaxation are matched with visible
decreases in tension. Requests to picture scenes usually evoke rapid eye
movement. If you ask your partner to do a lot of talking you will notice
changes in their manner of speaking; it becomes quieter slower perhaps a
little less well enunciated. Depending on what you ask them to say and
how familiar you are with their normal speech patterns you may notice
differences in word choices. Subjectively you or the participant may feel
more lethargic and may experience dissociation. For me that means that I
could do a lot of things like move my hand up a few inches but it would
require so much energy and I do not think it important enough at the time
to expend that energy. Also I tend to start loosing track of where I left
my limbs (tee hee); I know they're there somewhere but don't think it
important enough to bother to relocate them.

It is desirable to make series of suggestions flow as smoothly as
possible. Choppy sentences are more apt to create tension than soothe
them. Flowing sentences encourage relaxation have better rhythm to them
and can possess more leverage.
Take these three phrases You feel the chair beneath you. You see the
text on the screen. You are becoming more relaxed than ever before.
The simplest way to connect them is with plain old conjunctions. You
feel the chair beneath you AND you see the text on the screen AND you are
becoming more relaxed than ever before.
Next step up simultaneous words. AS you feel the chair beneath youyou
see the text on the screen AND AT THE SAME TIME you are becoming more
relaxed than ever before.
The most powerful way to hook up phrases is with causal words. SINCE
you feel the chair beneath you AND BECAUSE you see the text on the screen
you are becoming more relaxed than ever before.

SUGGESTIONS CENTRAL

This is the portion of the process where you accomplish the stated
purpose; the part of the game that is binding. Suggestion styles include
the following:

- Direct suggestion. This is where you flat-out say such and such is going
to happen. When you are going to bed tonight you will feel compelled to
think of purple hippos. As soon as your head touches the pillow purple
hippos will occupy your every thought.

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- Indirect suggestion. Comprised of visualization and storytelling.
Visualization is just mentally creating the event. It is not
restricted to just pictures; whichever senses make it more real are the
ones you should appeal to. If you know the person is oriented to one sense
more than another, describe with them. ( See the purple hippos dancing on
your quilt. Hear them thundering up the hallway. Feel the floor shake
with their every step. ) If in doubt it can't hurt to use all of them. [
Most people favor either vision hearing or kinesthics so you needn't
necessarily go into how it tastes to chow down on purple hippo. If you
were visualizing walking in a flower garden however it makes sense to
include smell. Use what is appropriate.] Picture yourself preparing for
bed. Your teeth are brushed; the sounds of traffic are hushed; and the
pillow feels delightfully cool against your cheek. As you snuggle down
under the pillows your mind turns to thoughts of purple hippos.

Storytelling is more subtle than both direct suggestion and
visualization. You relate an event or anecdote which provides a sort of
framework for conduct.
When I was a child every night as I went to sleep I would conjure up a
rainbow zoo dancing on my bed covers. First there would be the lions as
yellow as lemons. Following them were orange alligators... [blah blah blah
through blue ostriches..] And last and best of all were the purple hippos.
They were my favorite part of the procession; I looked forward to them as
soon as my head touched the pillow. And the last thoughts on my mind were
of those purple hippos cavorting on my quilt.
If it's something really strange like the above you probably wish to
attribute it to a weird cousin or obscure newspaper clipping. Lead into
these gracefully; this example might start off with bedtime rituals in
general and in the present then remembering back to bedtime rituals as a
child then into your story. ( How many people will think of purple hippos
the night after they read this)
These should be related in an appropriately serious manner. If it's
silly sound a little silly but present it as if it's important as if you
were sharing it with a friend. If you make it sound important it will be
received as such. Go gently with them too; don't holler PURPLE HIPPOS
CAVORTING ON THE QUILT. Just weave it into its surroundings. Storytelling
is best for going sideways at something for attending to integral
corollaries of the purpose. Their power is in subtlety.

- Subliminals. It is possible to mark out certain words as you say them.
You may make a certain unobtrusive gesture change pitch or loudness
slightly glance off in a certain direction -- something small enough not to
require the participant's full-blown attention but designed so they will
be able to perceive it. This is the hardest thing for me to give an
example of because it's something I have not begun to master. If you could
possibly string the words purple hippo and bedtime together in a few
sentences that make enough sense so the listener doesn't get confused and
go back to review them then you'd mark out those particular words with a
perceivable and unique action. You'd also probably want to throw in
similar words -- lavender going to sleep late-night thoughts -- to be sure
the point gets across. Trance-Formations goes over this too; if you read
it you may find it interesting to observe your own behavior during the
subliminals chapters.

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Phrase suggestions as positively as possible. Don't think of purple
hippos is an utterly futile idea. Eating less is better put as being
content with smaller portions. Pain is a loaded word; use discomfort or
the presence of comfort instead. You get the idea.
Participants tend to take suggestions literally. One lady was told to
picture herself leaving the office then turning out the lights. When she
acted on this she left work. She then turned the lights off via the
circuit box. Telling someone .. and your husband is being a big pain in
the neck can translate into a nasty headache. If you're doing hypnosis at
night be careful with words about being wide awake when you're bringing
your partner back. Be as unambiguous as possible; be aware of literal
translations.
This is a good place to mention trance logic and literal mindedness.
Trance logic appears when the participant is really into it. Presume they
believe they speak only French. If you ask if they understand English the
reply will be Non. Do they know only French Oui. Literal mindedness
is illustrated by asking your partner if they can raise their right hand
and getting a response of Yes. Will they Yes. Now Yes.
Suggestions should be given at a pace that matches the participant's
breathing. It enhances rapport and is an acceptably leisurely pace.
Appeal to preferred senses.
If you're using hypnosis for habit modification when you're determining
the purpose of the session learn what is motivating the participant. If
the purpose were keeping up interest in exercise and the participant liked
jogging because it created a feeling of independence don't sell the virtues
of those neat suits and funky sneakers. Unless of course s/he likes them
too.
If you are confused by a response ask. Doesn't hurt a bit.
If something unexpected happens stay calm. If it's an unusual action
like drumming fingers you can ask about it. You can also incorporate it
which
acknowledges and accepts that action. And the drumming of your
fingers makes you more and more relaxed. If someone bursts into tears
suddenly stay calm. Ask why this is happening. Ask if the participant
wants to continue and respect their reply. You can incorporate that too;
... and you feel those tears washing through you cleaning away your
anger leaving you calm and serene. Unexpected interruptions and noises
are better incorporated than ignored unless you discern from a total lack
of response that they were not important enough for the participant to pay
attention to.

THERE AND BACK AGAIN

Bringing your partner back to the here-and-now is easy.
First undo any unusual suggestions that would make life unpleasant. If
you suggested numbness in a hand be sure feeling is restored. If you're
unsure do a general banishing.
Next make it clear you are concluding. And before you return to the
here and now allow yourself to bask in this feeling of relaxation.
If you look down the hall you will see a door marked EXIT.
Then conclude. When you're ready you can return to the here and now
feeling perfectly fine in every way. 1starting to return2feeling
more alert3half way there4feeling fine in every way5awake!
( Snap if you feel really showy.)

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If your participant doesn't sit up and rub their eyes blearily within a
reasonable amount of time ( a couple minutes or as soon as you get to
awake! ) determine if they fell asleep. If they did it's a credit to
your ability to help others feel relaxed. Make certain they heard you and
know what the deal is. Restate it; if you do a count-up the best maneuver
is to leave the ball in their court and let them come back when they're
ready. If that seems to be taking an inordinate amount of time give
suggestions about feeling more alert prepared to come back. And as usual
if
you're uncertain ask!
A nice reinforcer is to gradually switch back from The Voice to your
regular voice as you conclude. With the 1-to-5 set up you might be
speaking
very quietly at one and graduate until at five your voice is somewhat
louder than usual.
Now is an excellent time to ask for feedback. Feedback will tell you
if you forgot to undo anything [ bring them back in, negate it, ask if
anything else needs undoing, bring them back out]. It will tell you how
you
can make your style more effective in general or with just this person. It
also acknowledges their part in the proceedings. If they're pissed off at
you for some inconsideration it is a good time to clear the air and
acknowledge the validity of their complaint.

REINDUCING HYPNOSIS

If you both desire to create a word, gesture, mental image, whatever
that will bring the participant back to a state of deep relaxation between
the main set of purpose-suggestions and the return is the place to do it.
Select an appropriate item; state that when this item is done AND the
participant consciously desires to return to this state of deep relaxation
that it will happen. Conscious intent prevents accidentally triggering
it.
You do NOT want it to be inadvertently activated while the participant is
driving. It might not be in their rules that they can realize the deal and
correct it; it may take vital moments for that realization to arrive; it
may take time to brush away those cobwebby feelings of deep relaxation --
don't put it to the test.

MISCELLANY

Pre-induction chats not only let you become more aware of the
participant's rules it prevents problems by letting you debunk. You might
not discover that this person believes they can reawaken only if you say
Ah-La-Peanut-Butter-Sandwiches; telling them they'll just fall asleep is a
nice margin to have.
Be trust-worthy and honorable. A gentleman tried to induce me to swig a
beer. I would not. He has been unable to hypnotise me since then; he has
lost my trust utterly. I will not risk a second chance. Not many people
will.

This is intended to be an overview of general hypnosis. There are
really weird variants that I don't know enough about to write up. [
F'rinstance --
inducing hypnosis like as in zoning people waaaaay out without formal
inductions just talking with them. NEAT!] I left out a bunch of stuff
you will find in most books on hypnosis -- history depth categories (not
necessarily useful and specifics on applications. Go to your bookstore.

674

Supplement this.
These are my rules of the Game. If you find them useful, keep them.

GOOD BOOKS

Hypnosis A Journey Into The Mind by Anita Anderson-Evangelista. The most
thorough beginning book on hypnosis the library possesses. Good stuff!

Trance-Formations by Richard Bandler and John Grinder. Kind of esoteric,
but really neat techniques and approaches.

Frogs Into Princes, also by Bandler and Grinder. Provides information on
sense preferences, keywords, and rapport. Does not deal with hypnosis per
se but the information within applies.

Tapes or live sessions are useful for helping you pick up the pattern of
patter. They can provide new approaches and effective ways to say things.

THINGS I THOUGHT TO ADD IN THE WEE HOURS OF THE NIGHT

Presuppositions also possess leverage. A presupposition offers achoice
on the surface and at the root of it is a fundamental Given. Would you
prefer to go into a light or deep trance - the given is that the state
will manifest and it is also presumed that the participant is capable of
deeper degrees.
An induction related to the Confusion technique is overloading. Direct
the participant's awareness to as many things as possible. The human mind
can only attend to so many things; given too many it will start to withdraw
or cut down. Offer suggestions regarding relaxation along with pointing
out that they can perceive X while thinking of K. Kind of the same
principle as the confusion technique.
Another way to reinduce a hypnotic state is to ask the participant to
recall one. To answer your questions especially very specific questions
your partner re-accesses that state goes into it a little bit. Or a lot.
Depends on the person and memory. If you're working with the same person
you can ask them to review the last session. If your partner has been
hypnotised before you can ask questions about what the hypnotist said how
they were seated or lying down did the hypnotist talk in a slow drawling
manner or in an intense steady one what did s/he say what did the
participant find most effective -- anything pertaining to recreating the
experience is fine. Then you can gracefully start an induction. Ok while
you're still recalling how pleasant it was to be so deeply relaxed why
don't
you just let your eyes close.

675

ADDENDA

When you're giving the main set of suggestions repetition of the main
points is helpful. Drives the ideas home. You may wish to ask if the
suggestions were well understood from time to time.

Whenyou're giving suggestions in generalwatch the participant carefully
especially if you're describing something. You want to be on the alert for
a negative response (handy word comes fastest to mind). If you're
describing something that's really loaded, unpleasant, or plain too weird
you can see it by the participant's responses. Clenched hands tension
around the jaw hunched shoulders tensing up in general; these and anything
you recognize as a negative response are things to look out for. If you
are describing the participant as swimming in the ocean and they are phobic
of water or if Jaws is on their mind you will know it by these indicators.
Your choices are to gracefully offer alternatives (... or if you prefer
you can find yourself in a forest glade) or to inquire.

676

Taliesin
Subject:witchcraft & Prayer
Jrohr states that"Magic to a witch is the same thing as prayer to
a Christian" Then jrohr goes on to say"A witch would use magick in
the form of a spell or a circle to focus the power of mind that is
within us all."
Magick is not the same thing as prayer!Prayer is not used to focus
the power of mind that is within us all.Prayer is sent to outside
forces.The benefits are attributed to whatever god or gods the
supplicant believes in.It is also used without much hope of success.
It is considered "God's will",no matter whether your god is benevolent
or a zealous tyrant.I'm speaking in general about religions,not just
christianity.
If a ritual{such as the one's described}were being used to augment
the psychic abilities of us all,given that they exist,I fail to see
in what way it would be related to prayer,religion,or any sort of
spirituality.
If a spell or circle were being used to achieve the desired results
by calling on gods or goddesses in a carefully proscribed way,intending
to enforce their aid,willing or not,to enforce you will,I would not
call that prayer either.
I have read the Mists of Avalon.I thought it was a very interesting
book,both for her ideas on religion and feminism.I think it helps
make witchcraft very attractive as a religion.But is it really a religion?
Is it a science based on natural abilities?What is the role of magic
in witchcraft?
Many people object to witchcraft from a religious point of view.It
doesn't fit their beliefs or cultural biases.Others object to it
from a scientific point of view because they don't believe in magic.
Is a belief in magic necessary to embrace witchcraft as a religion?
Is a belief in religion {i.e.faith,mysticism,enlightenment}necessary
for the practice of the craft{magick}?

677

Subject: What the occult is (or may be)

As a practicing witch (and I do need the practice!) I simply cannot allow
a charge (as I saw it) of Satanism to go unanswered. I don't know if
the guy was trying to be funny or what, but it did get some discussion
going, so that's something.
What I was trying to get at (reading it back) was just how little
the occult has to do with religion. Most of the occult is tied
up in religious beliefs, true, but then so was most of science back
before the Renaissance and Copernicus. Before then, the greatest
. If we begin to treat the occult the same
way we would treat investigations int o physics or biology, then we
Parapsychologists are studying
occult and psychic phenomena, and coming up with some very interesting
results. True, they have not been able to definitively prove or dis-
prove anything, but please keep in mind that they are working under
a tremendous social attitude that "there's some reasonable explanation
for all of this." I think, that given the nature of this particular
conference, we can make the assumption that occult and psychic phen-
omena exist, and can be worked with at a practical level., and therefor
we can go from there. (Something I picked up from religion class...
to keep people from nit-picking over minutiae, you list your assumptions
at the top of the page.)
So there we are. THE OCCULT EXISTS. The next step is to come up
with a satisfactory definition. To me, the occult consists of the
entire set of ritual and ritualized behaviors intended to promote
a particular psychic or psychological result. This can range from
ritual magic (Beltaine gatherings and the Catholic mass) to personal
rituals intended to help you get through an ordeal (sports figures
preparing to go into a game, or me preparing to receive a shot.).
to receive a shot).
These rituals (for lack of a better word, forgive) result in a
change in state, of the people involve as well as possibly a
d and possibly in the world
around (if such was the intent.)
That may not satisfy you. Remember that at this stage, definitions
are a highly personal thing., rather like your own personal philosophy.
I also write this under trying circumstances (a friend is loudly
championing her views as I type).
A word about bookstores. Remember, bookstores cater to the public,
and try to keep anything controversial off the shelves. Unless they
are occult bookstores, DO NOT TRUST THE SUBJECT HEADINGS. Be careful
what you buy. Flub and bunnies Shirley McLaine is next to The Necro-
nomicon is next to 1400 Ways to Read Your Future in an Ordinary Deck
of Playing Cards is next to... You get my meaning. Your best bet
is to find a book someone else has read and liked and to special
order it. It may be more expensive, but you know what you are getting.

678

It seems that throughout history different words have been given meanings
that are not really what they mean. The word "occult" is one of them. The
word as Jezebel pointed out means "hidden" or "secret". In fact early
christianity was a "occult religion" (I find it interesting and sad that a
religion that was so persecuted in its infancy has turned around and in its
power persecuted other victim of bad press. The word "witch" and "faggot"
are other examples. Did you ever wonder where that word fag come from??
Well its because they used to burn the homosexuals before that witches
(hence "flaming faggot") To a Brit the word means " a small thatch of
kindling" I could go on but I will spare you all.... Please keep in mind
that language is a powerful thing.

Enough of my babblings..end note.. I personally hope for the day when
people can reach a level of open mindedness that no positive religion must
be hidden or secret and must spend all this time and energy saying what
they are NOT.

By the way speaking as a future librarian, most bookstores need to have a
intensive course in cataloging. I, who can find my way around Watson with
no problem get lost at Town Criers!!

Subject: witchcraft
I hope this helps to clarify a few points. Magick to a witch is basically
the same thing as prayer is a christian..again evidence of language. A
witch
would use magick in the form of a spell or circle to focus the power of the
mind that is within us all. For example I have a object that when I feel
some real negative energy I concentrate that energy and "put" it into the
object then I ground out the object... another example is the burning of
loveletters after the relationship has gone away. This is a way of purging
the focusing. What I want to stress is that Wicca is the religion and
witchcraft is the practice. A good book to read is Marion Zimmer Bradleys
"The Mists of Avalon". It is basically a retelling of the Arthurian Legend
though the eyes of the women. It gives a good feel of the spirit of Wicca
and its conflict with the church (notice I said church not Christ) In fact
Morgaine says "I have no quarrel with the christ only his priests" Please
keep in mind that the book descriptions of the rituals are what it might
have been like in the 6th century Witches celebrate the holidays in a more
modern manner. Just as the christians celebrate edited versions of the
original mass.

Subject: RE:What occult is

I don't think that I can leave Jezebel's basic assumptions unchallenged.
I don't think that they are the minutiae but rather the basics of this
discussion.
I still think that you are stirring religion,mysticism,parapsychology,
and magic into one large cauldron of ideas and beliefs.It's rather more
clear to me that your definition of "occult"is closer to my definition of
magic. I'm not at all sure that you can give magic {or magic}the
categorization of a science.
Let's start with parapsychology.Parapsychologists do not consider their
field as having anything to do with the occult.They feel the same way about
being confused with magic or witchcraft{or ufology or cryptozoology or
fortune-telling,etc.}as witches do about being confused with Satanists.
They're having a difficult enough time being accepted as a legitimate
science as it is,due to the subjective and elusive nature of "psi"and
it's inability to be reconciled with what we know to be true of"normal"

679

laws of nature.
Their are three main areas of paranormal study.Informational psi
{telepathy,clairvoyance,precognition,retrocognition},expressive psi
{psychokinesis and related effects}and survival-related experiences.
These are rather arbitrary divisions since it is often impossible
to determine which category of psi may be in effect.
If we have the given that people have psi experiences in all cultures
and that they are a common and normal part of human experience although
difficult to understand,it still requires a large conceptual leap to
conclude that one could influence their world through the use of magick
or ritual.
Witchcraft also has much to do with religion.Many religions have promoted
and accepted the inborn psi abilities of people,often without the trappings
or belief system associated with ritual magic.In fact,one anthropological
division made between magic and religion is the idea that religions use
prayer{politely asking the god or gods to intercede on their behalf]and
magic uses ritual designed to coerce or persuade the gods to act{or,if
you prefer,the universe to change itself to suit you.}Either way,both of
these things are quite different from the idea that people can sometimes
know or do things in ways that are as yet inexplicable,but will someday
be known.
If you accept the presence of psi as an innate human ability,it still
doesn't prove the existence of any god or gods,the efficacy of magic or
magical laws or rules.It doesn't justify one belief system over any others
although I can understand the temptation to point to PK and say,"see,people
can move things with their minds,therefore magic works."
What would be a good example of proof that their is something to"the
craft"in witchcraft?I don't know.Maybe jezebel or jrohr can answer that.
Does the acceptance of the existence of magic justify a belief in witch-
craft as a religion?I don't think so.I think that is an entirely
different concept.If witchcraft is a religion at all,a belief in magic
would just be another part of that religion,although it may be necessary
to it.

RE: what do we worship?
No, we do not worship Satan! The occult (the word means "hidden")
was a perfectly legitimate field of study among the Magi before and
during the Renaissance. But with the birth of "science", notably
physics and chemistry (from alchemy), the study of the occult fell
into disfavor because it couldn't be "proved" in the same way that
the "hard" sciences can. Remember, the driving quest of the alchemists
was to discover how to turn lead into gold. That is now possible.
It's not easy, but it's now possible. the study of the occult has
been revived and renamed "parapsychology", and there are serious,
documented cases of telepathy, clairvoyance, precognition, the
existence of ghosts, etc.. So there is some scientific (unless
you don't consider psychology to be science) evidence of "supernatural"
phenomena, which may prove to be a set of very natural occurrences
after all.

680

If you are studying the occult as a non-scientist, you are probably
studying ways in which a person can expand her own psychic powers.
Religion has little to do with it! Admittedly, the Christian church
attempts to discourage people from experimenting, but the Jewish
tradition has a splendid tradition of occult study in the Caballah.
It is important to realize that the occult is a tool by which many
things can be accomplished. THE OCCULT IS NOT EVIL IN AND OF ITSELF!
A hypodermic needle, for instance, can cause great harm, by being used
to inject poison or intravenous drugs (and helping the spread of such
diseases as hepatitis and AIDS.) But a needle can also be used to
inject vaccines, and antibiotics, and none considers banning needles
simply because of the potential harm they can "do". The same is true of
the occult. It is not the fact of its use that is important, it is
rather the use to which it is put. An evil action is an evil action,
whether it is by spell or by physical means. The Wiccans have but one
law: An it harm none, do as you will. The Wiccans are also great users
of positive magic.
For a good, non religious look at the occult and its potential, I
suggest Marian Weinstein's book POSITIVE MAGIC. I found it at
Adventure here in lawrence, and I understand it can also be gotten
through Lamplighter Books.

Subject: What is the "occult"?
I'm sorry,jezebel,but your reply to "guest"left me a bit confused.
Are you trying to define occult,or defend and rationalize belief
in the paranormal,or give a discourse on the ethics of the use of
ritual magic?
It seems to me that there are several issues here{admittedly,none
of which have anything to do with devil worship}."Occult" is a very
catch-all term.It seems to have been used for everything from
the Necronomicon to Shirley McClaine.{Have you ever looked in the "occult
section"of your local bookstore?"}
I"d really be interested in seeing more conversation on these
subjects.

Subject: occult
Well, Melisande beat me to it - I too felt that jezebel had magic and the
occult confused. The occult concerns those forces/phenomena not explained
by science (if/when they are explained they won't be "hidden" anymore,
right?). Magic is the ritual manipulation or use of these forces. Psi is a
group of related forces (which may or may not be used in a magical sense).
Religion is not necessarily associated with any of the above. HOWEVER,
belief in "supernatural" forces is just that, *belief*, and if you believe
that when you practice magic, you affect people/the world about you, then
you are accepting belief in these "supernatural" forces. I feel that this
belief presupposes a "religion" of sorts. I.e. if you hold an unfounded
belief (not supported by science) then you have "faith" and "faith" begets
"religion". So, can there be such a thing as an atheistic witch?

Go ahead, blast away. This was intended to provoke some comment!
All of the above represent my own opinions which are subject to change
without notice.

681

Subject: inspection
There is a world of difference between a little inspection and outright
dissection. It seems to me that people must have "proof" in order for
something to be considered valid. That is the point that I am trying to
get across. Education is a good tool for showing people every side of
an issue. But if their faith (not some half-baked preacher) tells them
that something is wrong or right that also is valid. The issue is
freedom of choice (sound familiar??) Although this person may feel one
way, he/she has no right to impose that on another person. The country
that we live in is based on the separation of church and state. Period.
Is a person truly believes that witches are evil and after been presented
with our point of view still believes this that is his right. But that
person does not have the right to take the freedom from another person
I guess that what i am trying to say in a long-winded fashion is TOLERANCE
is needed on both parties. Why can't we live and let live as long as
there is no harm being done.

Subject: 'occult' -- religion vs prayer vs magick

I, and several other posters, have thus far been playing in the shallows of
this interest area; I'm not the only one who's been avoiding the deeper
issues here set afloat. I understand the relevance of getting the basics
out in the open, where we may discuss them; I admire honest curiosity;
and I respect most sincerely the desire to understand each other's points
of view. So: All right, Melisande! I'll swim out to meet your questions
trusting to some of that faith in Providence that I'll not stray too far
off the course of logic nor yet be caught by the undertow of over-reaction.
But help me out if I start to stray *too* far from solid ground, hey?

jrohr is quite right in pointing out that language is a powerful tool. It
can be a powerful nuisance also, at times. I doubt that any two or three
of us share precisely the same definitions -- both in denotation and
connotation -- for any randomly chosen set of words. That is in the nature
of human thought, and thus of human language; and I think it is no bad
thing, in itself. I would find it very boring to see the world always
through the same eyes as everyone else, with no more sudden surprises nor
the delicious strangeness of another's way of seeing. I've always
preferred predictability in moderate doses only. Generally our
definitions have enough common ground that we can communicate well enough;
when we fail to quite understand what is meant, we certainly ought to ask!
And indeed we have some slippery terms before us -- religion, magick,
prayer. I've thought on my own meanings for these, and reached somewhat of
the premises and beliefs underlying them. I do feel them to be separate
and different things. Sam, your input regarding faith, belief in the
irreproducible and unprovable, strikes a very loud chord. And by my
definition, to be 'religiously' scientific is to accept the results and
some of the method of science on faith -- as those who believe that psi
cannot exist 'scientifically', considering not the difficulties of proving
a negative hypothesis. But to me faith is a necessary but NOT sufficient
condition; I've put off entering this discussion largely because the other
half of my understanding of religion is difficult to articulate. To me,
religion must have also an element of worship, of appreciation or love
for the object of that faith, removed from all expectations of gain or
profit. Prayer can be an act of worship -- but "Oh Deity or Deities, in
your infinite wisdom and grace and general wonderfulness, could you
possibly assist your humble servant?" is not in that category, while "Hey,
nice universe you got here, God(ess)(es), really awesome work, like wow"
is.

682

Prayer to me is essentially an attempt to communicate with the object of
faith and worship. (By the bye, I'm sorry if 'object of etcetera' is
beginning to wear on you all, but I do believe that the object of worship
and subject of religion may take any number of forms for any number of
people.) Prayer can attempt to communicate only faith or worship, or it can
attempt to communicate a desire or request. But as a purely communicative,
not an active, phenomenon, prayer cannot guarantee results, nor promise
miracles. If there really are a bunch of Christian pro-lifers out there
praying for the death of a pro-choice judge (I read that somewhere, but
I've no idea if it's a real-world example), they may be disappointed if
s/he doesn't die off soon, but it is an outcome they are prepared to
accept.

Magick, on the other hand, is an attempt to DO something. A properly
structured spell performed under the right conditions is expected to have
certain results. Granted that there's more art than science to it, it has
still that element of expected repeatability, and of action. Magick may
certainly have a place in religion, and it may play an important role. For
example, when a clergymember of a faith that takes the literal view of the
sacrament of the eucharist performs that rite, he or she is indeed
performing a magickal act. I'll grant you freely that I have my doubts
about the cookies and grape juice really truly transubstantiating
themselves into flesh and blood, and frankly I'd not care to partake if I
did believe it. (Just squeamish, I suppose!). But that's not the issue.
The issue is that it is real to the person doing this, and that he (or she)
expects it to happen -- nay, KNOWS that it will happen, if the thing is
done correctly. The rationale for this expectability can vary -- to said
clergymember, it's a matter of right, and a promise made, and a covenant
agreed to. All perfectly reasonable reasons to expect it to work, in the
framework of that belief.

It can just as well be rooted in a belief that the operator is exercising
some natural ability, just as s/he might push a car or dial a telephone on
a more mundane level -- although in the latter case, the magick need not be
part of a religion. (By this definition, psi may be treated as magick --
my apologies to any parapsychologists out there, in advance!) It could be
derived, to the practitioner, from a bargain or from some aspect of the
laws of the universe that allows him/her to coerce a power to act. I
follow beliefs that do somewhat concern me regarding the source of the
expectability in magick; but we should perhaps discuss that separately, if
anyone wishes to, after we have agreed on definitions of terms. The
current point, for me, is that the rationale behind it doesn't make it
magick; it's the presence of that rationale, whatever it is, combined with
the fact that the operator expects results.

Now, then. Here are my definitions, and several of my precepts, as best I
understand them. What do the rest of you think concerning them? Do you
differ on some points? Which ones, and why, and precisely how? Do you
feel that I've missed something? And again, where, in what manner, and
why? Do you found your definitions from other lines of thought entirely?
Once more, what are those lines of thought, exactly how do they treat the
subjects to hand, and why do you feel that way about it?

683

Whether you agree or disagree, I would like to read of it. I would like to
know if we are stymied by essentially different views on how the world
works, or merely each by our own assumptions of what the other means. If
any feel threatened by this invitation to investigate further, my
apologies: I intend none, nor do I perceive any in this request (or
Melisande's, or Sam's). The one who does not care to examine his beliefs
is trapped is as narrow a world as he who declines to dream of anything
intuitive and irreproducible in his philosophy: a world view that can't
stand to be looked at once in a while makes a very poor window indeed to
view the world through! Some of you have said you are active in Wicca or
the craft; I'm curious to know if you were raised in the craft? If not,
what belief system did you grow up in? Didn't you look at those beliefs,
new and old both, before you chose your path? Don't be afraid to continue
thinking, then, and to continue to examine what you believe and why.

Subject: witchcraft
I really must stick to my statement that a spell is very much like a
prayer. The diffusion of stems from magick bringing about a altered state
of consciousness. I would not say that they are identical. Each form fits
the needs of the population that uses it.

There are some who say that science is a religion..If I could answer why
people need that facet in their life i would win the Nobel...I can answer
only for myself. Why must we dissect things in order to understand them?? I
have seen more things torn apart because of human fear. Why can't we as
Starhawk says "dare to dream the dark" Living in such a technological and
hard scientific world (as I sit a terminal <GRIN>) i find some solace in
that there are things that man can not define to his(or her) satisfaction.
Thus perhaps the basis for the place of religion.

684

Magick Vs. Prayer
One of the questions brought up on MagickNet was the difference between
Magick and prayer, and how this ties into the scheme of things in general.
Well, I feel that prayer and magick are only loosely connected. In prayer,
a person pleas with their deity for assistance. Energy wise, the person
praying is asking that something be changed, and believes that the request
will result in a change.
In magick, we use ourinner energy, combined with earthly andelemental
energy and Deity energy, and send this forth do accomplish the goal of our
spell. I think it's like "breaking" in the game of pool. We are
controlling stick (our spell), while we gather the energy to push the
stick/spell. Our Cone Of Power is like the cue ball, and the racked balls
are the target, which effects a change (breaks, or the goal of our spell)
from the force of our energy. There may be a point where prayer becomes a
type of magick (or, a psychic event) if the person knows of the personal
energies involved, and releases them with the prayer.
I feel that aprayer works the opposite way. The prayer is arequest to
effect a change in the ambient energy and invoke God (using the Christian
form). This change in energy is slower because it is "diluted" in the
surrounding energy and depends solely on faith ("I believe it will happen,
so it will").
Am I out in left field or just being redundant? I forgive if I'm
"running at the mouth". Now I'll try and tie in Parapsychology. Magic and
psi are very closely related in that (aside for leaving out the 'k' in
magicK) the same form of energy is used. It's just on a different
'frequency'. When I do an object reading or empathic reading on
someone/thing, I'm receiving a type of energy. When I send a Cone of
Power, I'm using the same type of energy, but on a (higher?) wavelength and
with greater force and higher power. Grounding negative feelings is an
example of converting one form to the other. Auric healing is the
opposite. So, I feel the energies are inter-changeable. I ask, as
Elsbeth has, "What do you think of THIS?" As someone stated before, the
definitions we are trying to define and clarify are our own, much like our
beliefs- our own. We are trying to find, I believe, common ground between
the nuances of our definitions and beliefs.

Blessed Be!
Salgamma

685

The Sacrificial God man
Ammond Shadowcraft

How did the Christian mythos arise? Where did it come from?

The Christian myth is almost totally Pagan in origin. I used to
thinkthat anythingoutside theJudeo/Christian/Moslem BeliefSystem or
worldview was Pagan. Such is not the case.

Thetwomain featuresofthe CBSarethe EucharistandSacrifice of
a God man. These two features were well known and well loved by Pagan
mystery cults centuries before the Christian Cults integrated them
into the Gospels.

The Eucharist goes way back into history and is based upon the
ritual consumption of the God man. Osiris, Dionysus, Attis and many
others were ritually consumed. The practice dates back to prehistory
when a human sacrifice was identified with the God (perhaps a
Vegetative God) and was sacrificed and eaten. Over the ages human
sacrifice was found detestable. Animals were then substituted and
sacrificed as the ritual identifier of the God which was then followed
by grain offerings, breads shaped into the form of the God, sometimes
in the shapes of natural items (sun, moon, etc.).

The mythos of the Jewish Christ integrated this practice into it's
mysteries. There is strong reason for this. For some 200 plus years
before the time recorded for Jesus the Greeks and their mystery cults
invaded and changed Israel for all time. A war was instituted to
diminish or wipeout theHellenizing influence. Partof theHellenizing
influence was an effort to update or change the Jewish religion to
something more applicable to the times. After the Maccabbees War the
Hellenizing cultist were driven underground; right to the heart of the
Jewish mystical culture. Hence the Greek influence upon the myth of
Jesus.

The sacrifice of the God man (Jesus, Attis, Adonis, Osiris) was a
well known and well loved feature also. In fact it was necessary to
have a willing sacrifice before a Eucharist could be performed. When
the sacrifice was not willing the legs and sometimes arms of the
sacrifice were broken to make it look like the sacrifice was willing
(not struggling against the sacrificers). Jesus was a willing
sacrifice.

Images of Attis (Tammuz/Dummuzi) were nailed or impaled upon a pine
tree. The Jews knew this and wrote "Cursed is he who hangs upon a
tree." A goat was substituted for a boy in sacrifice to Dionysus at
Potniae and a hart for a virgin at Laodicea. King Athamas had been
called upon to sacrifice his first born son by the Delphic Oracle,
Melenloas sacrificed two children in Egypt when stayed by contrary
winds; three Persian boys were offered up at the battle of Salamis. It
was only inthe time of Hadrianthat the annualhuman sacrifice toZeus
was abolished at Salamis in Cyprus. The God man Jesus was hung upon a
tree;he was also thelamb of God.As such the sacrificeand Eucharist
of the God man Jesus is purely Pagan in origin.

686

Part of the older Pagan sacrifices was in the King sacrificing his
only begotten son. Jesus was the only begotten son of the King of
Israel, sacrificed to take away the sins of the world. This practice
was overturned in the myth of Abraham and Issac when it was found
detestable andinjurious to thetribe or kingdom.Yet the Godman Jesus
wassacrificed in the flesh.This was done to appealto the underground
Greek mystery cults who had much in common with the Jewish Christian
Cultist.

"During centuries of this evolution, the Jewish people tasted many
times thebitterness ofdespair and theprofound doubt denouncedby the
last of the prophets. In periods when many went openly over to
Hellenism, it could not be but the ancient rites of the Semitic
race were revived, as some are declared to have been in earlier times
oftrouble. Among therites of expiationand propitiation, nonestood
traditionally higher than the sacrifice of the king, or the king's son.
The Jews saw such an act performed for them, as it were, when the
Romans under Anthony, at Herod's wish, scourged, crucified [lit. bound
to stake], and beheaded Antigonous, the last of the Asmonean priest
kings in 37 B.C." _Pagan_Christs_ page 44,45 by J. M. Robertson

ThemodeofsacrificewaspredeterminedbypreviousPagan doctrine.
The type of sacrifice was also predetermined by Pagan doctrine. Both
the sacrifice of the king, and the king's son were incorporated into
the Gospel myth.The God man Jesusis both the Kingof the Jews andthe
son of God, the king of Israel.

As stated before the sacrifice of the king or king's son was found
injurious to the state. Before animal and grain sacrifices, criminals
and prisoners of war were substituted. Yet the criminal had to be
identified with the king. This was done by putting royal robes on the
sacrifice and parading the sacrifice around, calling it the king.

"The number three was of mystic significance in many parts of the
East. The Dravidians of India sacrificed three victims to the Sun-god.
Inwestern as ineastern Asia, thenumber three wouldhave its votaries
in respect of trinitartian concepts as well as the primary notions of
'the heavens,the earth,and theunderworld.' Traditionally,the Syrian
rite called for a royal victim. The substitution of a criminal for the
king or kings son was repugnant, however, to the higher doctrine that
thevictim be unblemished.To solve thisproblem oneof the malefactors
was distinguished fromthe other criminalsby a ritual ofmock-crowning
and robing in the spirit of 'sympathetic magic'. By parading him as
king, and calling the others what indeed they were, it was possible to
attain the semblance of a truly august sacrifice." _Pagan_Christs_, by
J.M. Robertson page 45

There is nothing in this mythos that did not originate in other
cultures.

"We can only conclude that the death ritual of the Christian creed
was framed in a pagan environment and embodies some of the most
widespread ideas of Pagan religion. the two aspects in which the
historic Christ is typically presented to his worshipers, those of his
infancy and death, are typically Pagan." _Pagan_Christs_ by J.M
Roberts, page 52.

What about the man Jesus then? Was he divine? Did he exist? Is/was

687

he the Savior?

Most, if not all, of the Christian Belief System is Pagan in
origin. It is indeed hard to force oneself to believe that Jesus is
the Christ, the Messiah, the Son of God when such titles were readily
copied from Pagan doctrine. Perhaps the only item not borrowed from
Pagan sources was the Messiah concept. That, of course, was taken from
the Jewish hysteria of the time. In the siege of Jerusalem in 72 C.E.
there were some18 Messiahs insideJerusalem alone. Neitherthe Godman
Jesus nor the self proclaimed militant messiahs saved Jerusalem. Such
was the measure of hysterical superstition upon the nation of Israel.

"There is not a conception associated with Christ that is not
common to some or all of the Savior cults of antiquity. The title
Savior was given in Judaism to Yahweh; among the Greeks to Zeus,
Heilos, Artemis, Dionysus, Hercales, the Dioscurui, Ceybele and
Aesculapius. It is the essential conception of Osiris. So, too, Osiris
taketh away sin, is the judge of the dead and of the last judgment.
Dionysus, the Lord of the UnderWorld and primarily a god of feasting
('the Son of Man commeth eating and drinking'), comes to be conceived
as the Soul of the World and the inspirer of chastity and self
purification.[J. M. Robertson maybe referring toAttis here.] From
the Mysteries of Dionysus and Isis comes the proclamation of the easy
'yoke'. Christ not only works the Dionysiac miracle, but calls himself
the 'true vine.'"

"Like Christ, and like Adonis and Attis, Osiris and Dionysus also
suffer and die and rise again. To become one with them is the mystical
passion of their worshippers. They are all alike in that their
mysteries give immortality. From Mithraism Christ takes the symbolic
keys of heaven and hell and assumes the function of the virgin-born
Saoshyant, the destroyer of the Evil One. Like Mithra, Merodach, and
the Egyptian Khousu, he is the Mediator; like Khousu, Horus and
Merodach, he is one of a trinity, like Horus he is grouped with a
Divine Mother;like Khousu heis joined tothe Logos; andlike Merodach
he is associated with the Holy Spirit, one of whose symbols is fire."

"In fundamentals, therefore, Christism is but paganism reshaped. It
is only the economic and doctrinal evolution of the system--the first
determined byJewish practice andRoman environment, the secondby
Greek thought--that constitutesnew phenomena in religious history."
_Pagan__Christs_ by J.M. Robertson pages 52,53

No religion develops in a vacuum. All religions are influenced not
only by it's predecessors but by the contemporaries of the time also.
Such is the nature of Christism yesterday and today.

Now about Jesus the man, did he exist? I think not. All the
teaching of Jesus can be attributed to other sources and grafted over
the Gospel myth. Nothing he said was substantially different in any way
from previous sayings. Jesus was not a man but a contrived myth.

688

"The Christian myth grew by absorbing details from pagan cults. The
birth story is similar to many nativity myths in the pagan world. The
Christ had to have a Virgin for a mother. Like the image of the
child-godin the cultof Dionysus, hewas pictured inswaddling clothes
in a basket manger. He was born in a stable like Horus--the stable
temple of the Virgin Goddess, Isis, Queen of Heaven. Again , like
Dionysus, he turned water into wine, like Aesculapius, he raised men
from the dead and gave sight to the blind; and like Attis and Adonis,
he is mourned and rejoiced over by women. His resurrection took place,
like that of Mithra, from a rock tomb."

The man Jesus did not exist. There are however sources that speak
of others seeing him. These were secondhand sources. No direct
observations were made. Atone time oranother we haveall had avision
of Deity in our minds. Such is the sight of Jesus, a mental image.

What of the Gospels then? They are passion plays designed to be
read or acted out in front of an audience. Passion plays were a common
feature of pagan religion. Looking at the Gospels themselves one finds
a choppilywritten, scene byscene, display of thelife of theGod man.
Only the important aspects of his life are described. The minor events
and influences of the life of Jesus are not recorded, which leaves one
to think that the Gospels are indeed a play.

"When we turn from the reputed teaching of Jesus to the story of
his career, the presumption is that it has a factual basis is so
slenderas to benegligible. The Churchfound it sodifficult to settle
the date ofits alleged founder's birththat the Christian erawas made
to begin someyears before the year which chronologistslatter inferred
on the strength of other documents. The nativity was placed at the
winter solstice, thus coinciding with the birthday of the Sun-god. And
the date for the crucifixion was made to vary from year to year to
conform to the astronomical principle which fixed the Jewish Passover.
[The Passover is moon based, an already familiar pagan method of
cyclic, monthly dating.]In between thebirth anddeath of Jesus,there
is analmost total absence ofinformation except about thebrief period
of his ministry. Of his life between the ages of twelve and thirty we
know nothing. There are not even any myths. It is impossible to
establish with any accuracy the duration of the ministry from the
Gospels. According to the tradition it lasted one year, which suggests
that it was either based on the formula 'the acceptable year of the
Lord', or on the myth of the Sun-god." _Pagan_Christs_ by J.M.
Robertson, page 68

689

HERMETIC SOCIETY OF THE GOLDEN DAWN

RA HORAKHTY TEMPLE

The Hermetic Order of the Golden Dawn, a magical order which began
in England in 1888, was the most famous and influential of the
modern era. It successfully integrated various branches of the
Western Mystery Tradition into a workable system of enlightenment.
Its goal was to help each member to "become more than human", to
contact and live under the guidance of the higher self. Some of the
areas of study included ritual magic, tarot, Egyptian god-forms,
Enochian magic, Kabala, and Astrology. Among the original Golden
Dawn members were MacGregor Mathers, W.B.Yates, Aleister Crowley,
A.E.Waite, Dion Fortune, Dr. R.W. Felkin, Arthur Machen, Paul Foster
Case, and Dr. Israel Regardie. Regardie, who died in 1985, was the
last great representative of the original Order.

To achieve this attainment the Golden Dawn brought the aspirant
through a calculated series of techniques, experiences or mental
exercises. These exercises brought about progressively higher
states of consciousness. Initiation occurs when a person passes
into a higher state of consciousness. As Israel Regardie said,
"Initiation is the preparation for immortality. Man is only
potentially immortal. Immortality is acquired when the purely human
part of himself becomes allied to that spiritual essence which was
never created, was never born, and shall never die. It is to effect
this spiritual bond with the highest that the Golden Dawn owes its
ritual and practical magical work.

The Ra Horakhty Temple of California was chartered in 1985 by
Patrick and Chris Zalewski, 7=4 Adepts and co-chiefs of the Thoth
Hermes Temple of New Zealand. The following chart describes the
succession back to Mathers' original Golden Dawn temple in England.

ISIS URANIA:MacGregor Mathers,England,1888
|
|
STELLA MATUTINA:Dr.R.W.Felkin,England,1900
|
|
WHARE RA:Dr. Felkin,New Zealand,1912-1978
|
|
THOTH HERMES:Patrick Zalewski,New Zealand,1980-Present
|
|
RA HORAKHTY:Laura Jennings/Peter Yorke,Santa Monica,California 1985

Our temple is greatly honored to be working directly with Thoth
Hermes Temple as a conduit for the passage of material from the New
Zealand temples and from the Stella Matutina. Together we hope to
bring both the Outer and Inner Order information to people
throughout the world by teaching and publication.

690

TEMPLE DUES: $200.00 annually

TEMPLE INITIATION: $50.00

TEMPLE MEMBERSHIP includes:

Temple ritual once a month.
Neophyte and Elemental Grade Curriculums with guidance and direction
Attendance at Temple business meetings and other Temple events.
Initiation:Neophyte, Elemental Grades, and Inner Order work.
Tests for each level.

Temple Membership for students outside the L.A area includes:

Temple initiations in L.A. upon completion of required Grade work.
Attendance at monthly Temple meetings when in the L.A. area.
Neophyte and Elemental Grade curriculum with guidance and direction
by correspondence.
The same test requirements as local members;written,oral and
performance of ritual.

Laura Jennings, co-Temple Chief of the Ra Horakhty Temple, has been
practicing and teaching metaphysics for the past 20 years. She
received an anthropology degree from UCLA(1975) and is presently
working to complete a Ph.D in archeology. For the past 10 years her
efforts have concentrated on the Golden Dawn System of Magic. Under
Dr.Regardie's direction she was a co-founder of two Golden Dawn
Temples in Southern California. Her book on the creation and
administration of GD temples will be published next year.

Peter Yorke, co-founder of both Temples,was also a student of Israel
Regardie. He has a degree in botany from Cal State Long Beach. He is
presently co-Chief of the Ra Horakhty Temple and director of
alchemical studies and research.

David Stoelk, administrator director of the Outer Order curriculum
for the society, received his Bachelor of Arts in history and
architecture from ISU. He is in charge of a magical newsletter which
promotes GD studies and networking.

FOR FURTHER INFO. WRITE
Laura Jennings
c/o Hermetic Society of the Golden Dawn
PO Box 5461
Santa Monica CA 90405

691

THE GOLDEN DAWN CORRESPONDENCE COURSE (OUTER ORDER)

The purpose of The Golden Dawn Temple and Society is to elevate the
knowledge of the student through The Golden Dawn Correspondence Course
as offered by the Inner Order of the New Zealand Order of the
Smaragdum Thalasses (Thoth-Hermes Temple).
The plan is simple and straightforward. Students desiring to become
initiated may complete the Correspondence Course, supplementing their
work with the already available materials. Having successfully
completed the course, they may apply for initiation to the grade of
5=6. Prior to the 5=6 Grade, Outer Order Grades based on completed
course work and examinations will be awarded.

M E M B E R S H I P

A minimum annual donation of $14.00 is requested for membership in the
Golden Dawn Temple and Society. This provides you with a membership
identification and Probationer certificate from the Society. After you have
received your identification we require that you use your I.D. number
in all future correspondence. Any additional donation funds is greatly
appreciated.
Your annual donation entitles you to a 20% discount on all Falcon Press
books and tapes, and on occasion, other featured material. Additionally,
a net-working service of other individuals or groups in your area
(if available) will be provided upon request among participating
individuals. No addresses will be released without permission.

T H E C O U R S E

The Correspondence Course consists of 180 lessons and is provided in
groups of 2-10 lessons depending on their size. Lessons will be sent
on the average every 4-6 weeks. The course is broken down into four,
9 group segments plus one four group period. After each 9 group segment
you may request examination for the appropriate certification.
Examinations will be given in the form of essay. Upon completion of
your examination, you are requested to return it along with a
certification fee of $32.00. If the work is satisfactory, you will be
awarded the appropriate grade certificate. If unsatisfactory, your fee
will be refunded and you will be instructed as to what areas of study
require more attention.
We currently offer certification for the following Grades:
Probationer 0=0, Neophyte 1=10, Zelator 2=9, Practicus 3=8,
Philosophus 4=7, and Adeptus Minor 5=6.
For the Grade 5=6 there is an additional period of study and review,
after which you may petition for a final examination. In achieving this
grade, you will be awarded 5=6 certification and become eligible for
the Inner Order Correspondence Course.

692

F E E S

Four methods of payment are available for The Golden Dawn Correspondence
Course. Please make check or money order payable to:
The Golden Dawn Temple and Society.
(A) $27.50 per group.
(B) $150.00 prepayment for 6 groups.

O U T L I N E O F C O U R S E

0. Introductory lecture
1. Hebrew Alphabet
2. Hebrew Calligraphy
3. Introduction to the Kabbalah
4. Gematria
5. Notariqon
6. Temura
7. Three Veils of Negative Existence
The Banishing Ritual of the Pentagram
YHVH - The Formula of Tetragrammaton
8. The Four Worlds
9. Kether - The Crown
10. Chokmah - Wisdom
11. Binah - Understanding
12. Chesed - Mercy
13. Geburah - Strength/Severity
14. Tipareth - Beauty
15. Netzach - Victory
16. Hod - Splendor/Glory
17. Yesod - Foundation
18. Malkuth - Kingdom
19. Middle Pillar (Tape)
20. The Eleventh Path
21. The Twelfth Path
22. The Thirteenth Path
23. The Fourteenth Path
24. The Fifteenth Path
25. The Sixteenth Path
26. The Seventeenth Path
27. The Eighteenth Path
28. The Nineteenth Path
29. The Twentieth Path
30. The Twenty-First Path
31. The Twenty-Second Path
32. The Twenty-Third Path
33. The Twenty-Fourth Path
34. The Twenty-Fifth Path
35. The Twenty-Sixth Path
36. The Twenty-Seventh path
37. The Twenty-Eight Path
38. The Twenty-Ninth Path
39. The Thirtieth Path
40. The Thirty-First Path
41. The Thirty-Second Path

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42. The Four Color Scales
43. An Introduction To Alchemical Theory
44. Sceptre of Power (Book)
45. Energy, Prayer and Relaxation (Book & Tape)
46. Awareness (Tape)
47 - 50. Geomantic Divination
51. Introduction to The Tarot
52 - 130. Individual Tarot Cards
131. Divination
132. Tarot and Alchemy
133. Tree of Life Projected on the World
134. Convoluted Forces
135. Tattvas - Introduction
136. Glossary
137. Tattvas - Influence
138. Tattvas - Evolution
139. Tattvas - Mutual relation of Tattva and Principles
140. Tattvas - Prana
141. Tattvas - Mind
142. Tattvas - Cosmic Picture Gallery
143. Tattvas - Manifestation of Psychic Force
144. Tattvas - Yoga the Soul
145. Tattvas - Spirit
146. Tattvas - Science of Breath
147. Astrology Introduction
148. Astrology 1 (GD)
149. Astrology 2 (GD)
150. Astrology - Natal Calculation
151. Astrology - Planetary Hours
152. Astrology - Electional
153. Astrology - Horary
154. Astrology - Progressions and Transits
155. Astrology and Ceremonial Magic
156. Talismans
157. Voice in Magic
158 - 170. Shemhamephoresch - All 12 Zodiacs covered.
171. Full Ritual of The Pentagram
172. Full Ritual of The Hexagram
173. Pillars - Symbology and how to make
174. Banners and Altars - Symbology and how to make
175. Swords - Symbology and how to make
176. Lotus Wand - Symbology and how to make
177. Fire Wand - Symbology and how to make
178. Cup - Symbology and how to make
179. Dagger - Symbology and how to make
180. Pentacle - Symbology and how to make
__________________________________________________________________________

694

A Shared Vision

D. M. DeBacker
June 23, 1988 11:36 PM

Gnosticism is a religious/philosophical tradition that began

sometime in the last century before the present era1. The word

"tradition" should be stressed because one of the tenets of

Gnosticism is that of a general disdain for authority or

orthodoxy. The Gnostics adhered to a belief in strict equality

among the members of the sect; going so far as to chose the role

of priest by drawing lots among the participates at gnostic

gatherings2. They also stressed direct revelation through dreams

and visions and an individual interpretation of the revelations

of fellow Gnostics and sacred scriptures.

The Greek word gnosis (from which we have "Gnosticism") and

the Sanskrit bodhi (from which we have "Buddhism") have exactly

1 see J.M. Robinson, Introduction, in The Nag Hammadi
Library (New York, 1977); hereafter cited as NHL, for a general
discussion of the origins of Gnosticism.

2 Pagels, Elaine; The Gnostic Gospels;(New York, 1979); p 49

695

the same meaning. Both gnosis and bodhi refers to a knowledge

that transcends the knowledge that is acquired through means of

empirical reasoning or rational thought; it is intuitive

knowledge derived from internal sources. To the Gnostic this

knowledge is necessary for salvation3.

"I say, You are gods!"

-John 10:34

The Gnostic sects were essentially eschatological; concerned

with salvation, with transcendence from the world of error (as

opposed to sin) towards a knowledge of the Living God, who is

knowable only through revelationary experience. The object of

gnosis is God- into which the soul is transformed monistcally.

This notion of assimilation into a divine essence is known in

Gnostic Circles as "immanentizing the Eschaton"4.

"Christ redeemed us from the Curse of the Law."

-Gal.3:13

3 Barnstone, Willis, ed.; The Other Bible; (San Francisco,
1984); p 42

4 Wilson, Robert A.; The Illuminati Papers; (Berkely, 1980);
p 46

696

The Gnostic defiance towards authority took on many levels.

They developed an elaborate cosmogony, in defiant opposition to

traditional Jewish and Christian beliefs. For the Jew and

Christian, it was a good, though authoritarian, god that created

Adam and Eve. It was through their own sin that they fell into

corruption. Yet for the Gnostic, the creator was not good at all,

rather he became known to the Gnostics as the Demiurge1, a

secondary god below Sophia, Mother Wisdom, and the unknown God-

who-is-above-all-else.2 To the Gnostics, the Demiurge- who is

also known as Ialdabaoth, Sabaoth, and Saclas- acted in error

when he created the material universe and mistakenly thought of

himself as the only god.

In Gnostic literature, Adam and Eve are seen as heroic

figures in their disobedience; aided by the serpent, who gave

them knowledge and who will later return in some sects as Jesus,

to redeem humanity by teaching disobedience to the curse of the

laws of Yahweh the Creator3.

1 Greek for "craftsman", much like the Masonic "Architect of
the Universe". From Plato's Timaeus.

2 I have come up with Greek term "Theoseulogetes" to
describe "God-who-is-above-all-else" which I found in Paul's
Epistle to the Romans (9:5), but I hesitate to make use of it
because I am not sure how it should be pronounced.

3 Hypostasis of the Archons 89:32-91:3 (NHL p. 155)

697

Many writers when discussing Gnosticism approach the subject

with a scholarly morbidity. They tend to look upon the Gnostics

as a cult of dreadful ascetics who shunned the world of error and

delusion. Yet as a neo-gnostic, I can not help but see a gnostic

world-view as that of looking upon the universe not as some

sinister mistake, but more as a complex and complicated cosmic

joke.

When one first begins reading the Gnostic literature

contained in the pages of the Nag Hammadi Library (cf. note p.

1), one is tempted to filter the language and the symbols of

Gnosticism through a mindset of `hellfire' fright conjured by

images brought from the Book of Revelations or Daniel. The key to

reading the NHL is not to be frightened or distressed by some of

the images, but to realize that the tractates of the NHL were

collected as consciousness raising tools. To the Gnostic, the

pages of NHL are not to be meant to be taken as the

authoritative, apostolic writings of the Christian bible or the

prophetic and patristic writings of the Jewish bible, but rather

as visions shared with fellow Gnostics. The following discourse

is meant to be just that- a Gnostic sharing his vision.

698

"When the Elohim began to create..."
- Gen 1:1

As all religious thought has as its ultimate aim the thought

of God, it is best that I begin my "vision" by imparting my

perception of God.

To me, God is indescribable, inscrutable, and
ultimately

"nonexistent". Any attempt at describing God invokes, what a

friend termed, the "great syntax catastrophe"2. It is wrong, I

believe, even to use the pronouns he or she when speaking of God;

and it seems better to speak of what God is "not" rather than to

speakof whatGod"is".Toparaphrase theChinesephilosopher,
Lao

Tse "The god that can be named is not the God"3.

It is best not to even attempt a description of God, but to

think of God as inscrutable by definition: that which cannot be

1 For a discussion on this translation of the opening verses
of Genesis cf. Asimov, Issac; Asimov's Guide to the Bible; Vol.
II; (NY, 1968); pp 16-17

2 A friend tells me that he picked up this term from an
evangelical Christian in Georgia.

3 "The Tao that can be trodden is not the enduring and
unchanging Tao. The name that can be named is not the enduring
and unchanging name." Lao-Tse; Tao teh Ching (I,1)- trans. by
James Legge

699

easily understood, completely obscure, mysterious, unfathomable,

and enigmatic; the "Mystery of the Ages"1.

Many Gnostics speak of God as being "non-existent"; not in

the atheistic sense, but in the sense that God does not exist in

the same sense as you or I or anything else in the Universe

exists. In some Gnostic writings God is referredto as
the

"unbegotten one"2.

As a Gnostic Christian, one who emphasizes the salvic

influence of gnosis (knowledge) over the influence of pistis

(faith), it is not enough for me merely to believe that God

exists; I must know that God exists.

In his epistle to the Galatians, Paul tells us that

ignorance of God is a form of bondage3; and in his epistle to the

Colossians, he tell us that man's purpose is to "be filled with

the knowledge of [God's] will in all spiritual wisdom and

understanding,.. and increasing in (gnosis) knowledge of God"4.

Many Christian sects teach that "faith" is an unquestioning

belief that does not require proof or evidence. To understand

1 Col 1:26

2 Tripartite Tractate; 51.24-52.6; (NHL p. 55)

3 Gal. 4:8-9

4 Col. 1:9-10

700

"faith" properly it requires knowing that belief and opinion are

not one and the same. A mere opinion is something that is

asserted or accepted without any basis at all in evidence or

reason1. Whereas, to believe in something is to exercise one's

faith or trust in something. Faith then could be said to be

"trust"; and `faith in God' is, therefore, the same as `trust in

God'.

The basis of any degree of trust must be a certain degree of

knowledge concerning a given object or situation. The more

knowledge one has concerning, say, a person, determines the

amount of trust allowed that person. For example, if you know a

person to be completely unreliable, youthen have very
little

faith inthat person. Conversely,You havea greatdeal of
faith

that person is not to be trusted. If you know that a person

is highly reliable, you then have built up a degree of trust in

that person based on your knowledge of him.

Therefore, knowledge of God must parallel faith in God. Yet

how can God be known when we are not even sure that he exists? If

we say that God is essentially `unknowable and can only be

spoken of in terms of what God is not, then how can we come to

have any knowledge of God?

1 See Adler, Mortimer J.; Ten Philosophical Mistakes; chap.
4; (New York, 1985); for a detailed discussion of knowledge and
opinion.