

                                                                         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:

        
                               1
                      
            
                              
                                                  
                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

     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.!

                          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."
           
     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  Priest
     kneels again and invokes:
      


                                                                         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:

          "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. 


                                                                         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."   


     (c)copyright 1986, Leigh Ann Hussey.  Used with permission.

     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: 
      
            "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." 
      
                     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

      
            "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." 
       
          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.


                                                                             663

                           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.


                                                                             664

     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)


                                                                             665

     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. 


                                                                             667

          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.


                                                                             668

     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.


                                                                             669

        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.


                                                                             670

         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.


                                                                             671

     - 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. 


                                                                             672

        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.)


                                                                             673

        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.

     (C)  $265.00 prepayment for 12 groups.
     (D)  $695.00 prepayment for entire course.


                      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


                                                                             693

     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

                                              by

                                        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


                                               1



                                                                             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



                                               2



                                                                             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)


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                                                                             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.










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                                                                             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




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                                                                             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



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                                                                             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.




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