



          A few points to note:   
                    1)  the phases of the sun used in the Archangelic images  
          (East:Dawn;  South:Noon;  West:Sunset;  North:Midnight)  are  not  the
          same, nor are they as important to Wicca.  Instead, the poles of   day
          and night are established:   Night for the East-West axis and  Day for
          the North-South axis.   
                              2)
                               themale-femalepolesareestablishedwiththemasculine
          images (Herne and Cernunnos) attributed to the active Elements  (Air 
          and  Fire) and  the  feminine images  (Aradia  and Habondia)  to   the
          passive  Elements (Water and  Earth).  Note  that one figure  of  each
          gender stands in light, and one in darkness.  This male- 
          female/positive-negative/active-passive polarity is central to  
          virtually all systems of magick, eg. the yin/yang symbol  in  oriental
          systems.  I may be betraying solar-phallic tendencies by  these 
          assignments, and you may want to use different  attributions:  The 
          Maiden can be Air and the Mother switch to  Water, with the Hunter 
          moving into Earth, for example.   Heck, the dual God Forms should 
          perhaps be invoked in each  quarter.  eg. Venus/Adonis imagery in East
          or South,  Hertha/Herne in West, etc.    
           
                                    The Star Of David  
           
                    The last lineof the Invocationrefers toa 'six-rayed star'and
          the  mental work calls for imagining  a Star of David.  This is not  a
          specifically Jewish symbol in this context.  The six-pointed star,  or
          hexagram, is the Qabalistic symbol par excellence of initiation  and 
          spiritual illumination.  The  upward-pointing triangle  represents the
          aspiration of the magician to the Gods, and the  downward-pointing 
          triangle represents the divine power,  flowing down to the world.  
          These meet at the moment of  magick and the interlaced triangles 
          forming the hexagram  symbolize the power of this meeting.  Should you
          prefer not to use the Star of David, you can replace  the mental image
          with any symbol showing the meeting of your  soul and the power of the
          Goddess.  This can even be a private  symbol, one that is meaningful 
          only  to you.   Alternatively, you   can  just envision  the sphere of
          white light from the Q-Cross, as  a  symbol of divine power.   Replace
          the words about the 'six-rayed star' with some  descriptive form: 'the
          seal of the  Goddess,' or 'the sign of my   Awakening,' or simply 'the
          light Divine.'   









                                            101
          



                                  WICCAN PENTAGRAM RITUAL 
           
                    Rubric  [Thisis a formof the riteincorporating the changesin
          symbolism discussed above]    
               WICCAN CROSS  Face East.  Touch forehead.  Say  IO EVOE HERTHA 
          ('Blessed be Hertha,' or  other Name by which you  worship the Goddess
          as Creatrix)   Touch solar plexus or genitals.   Say IO EVOE CERNUNNOS
          ('Blessed be  Cernunnos,'  or other  name by  which you  worship   the
          Horned God as  the Earth)  Touch  right shoulder.  Say  EKO EKO AZARAK
          ('Hail,  hail force  of  fire')   Touch  left shoulder.   Say  EKO EKO
          AMELAK ('Hail, hail to the   glory')  Extend arms in form of  a cross.
          Say IO EVOE ('Blessed be.')  Clasp hands  upon breast and say 'So mote
          it be.'    
                    CIRCLE OFPROTECTION  Tracepentagram in East. SayHERNE. Trace
          circle of protection  until facing  South. Trace  pentagram in  South.
          Say CERNUNNOS. Trace circle of protection until facing West. Trace 
          pentagram  in West.    Say ARADIA.  Trace circle  of  protection until
          facing North. Trace  pentagram in North.  Say HABONDIA. Finish tracing
          circle, closing it in the East.    
           
                    INVOCATIONOF THEGREAT GODS Return tocenter ofcircle and face
          East.  Extend arms in form of a  cross.  Chant:    
                    Before me HERNE The Huntsman             
                    Behind me ARADIA The Maiden              
                    On my right hand CERNUNNOS, the Horned God           
                    On my left hand HABONDIA, the Great Mother           
                    About me flame the pentagrams           
                    And above me shines the light of the Goddess.    

          Repeat the Wiccan Cross.  Rather than performing this in the rather 
          measured cadences  of    Qabalistic  Ritual, a  form  of  dancing  and
          chanting  more pleasing  to the God-forms of Wicca might profitably be
          devised.
















                                            102
          



                      On the Lesser Banishing Ritual of the Pentagram
                                      by Tim Maroney  
            
               The Lesser Banishing Ritual of the Pentagram is one of the  chief
          rituals  of Western Magick.   It has  been with us  at least since the
          Golden Dawn of the  nineteenth century, and it has penetrated into all
          the  many Golden Dawn spinoffs, including  Neo-Paganism.  Yet there is
          still  no widely available, clear instruction.   The directions of the
          magical orders are  mere mnemonics for  those who are assumed  to have
          personal  instructors.   To  formulate  my  personal approach  to  the
          ritual, to aid any others who  may be considering practicing the  LBR,
          and to satisfy the idle curiosity of any gawking onlookers, I have put
          together this  short discussion of  the ritual  and its symbolism  and
          performance.  
            
           A.  Intent of the Ritual  
            
            The real action of a magick ritual takes place in the mind.   Ritual
          is  a  form  of  moving meditation.    The  effect  is  also primarily
          psychological.*  The LBR is a tool to facilitate meditation.  
            
          [*Not all  players would  agree with this  statement.  Many  would say
          that the effect  of the LBR  is a fortified  and cleansed area on  the
          astral plane, which  they think is as real as Hoboken, if not more so.
          It doesn't really matter in practice.]  
            
            The  experience of  a proper  LBR is  pleasurable and  soothing, yet
          energizing and empowering.  One is made at home in the mystical realm,
          protected from lurkers and phantasms by strongly imagined wards.  This
          solace from  mundane experience  is  a precondition  for more  serious
          works of meditation or ritual, but it can also form a healthy  part of
          the life of the mind by itself.  
            
           B. The Ritual  
            
            I'll just reprint  the description of the Lesser Banishing Ritual of
          the  Pentagram from Liber  O, a publication  of the occult  order A.'.
          A.'.  
            










                                            103
          



            i.  Touching the  forehead say  Ateh (Unto  Thee), ii.  Touching the
          breast  say Malkuth (The  Kingdom), iii. Touching  the right shoulder,
          say ve-Geburah (and  the Power), iv. Touching  the left shoulder,  say
          ve-Gedulah (and the Glory), v. Clasping the hands upon the breast, say
          le-Olahm, Amen (To the Ages, Amen).  
           vi. Turning to the East, make a pentagram (that of Earth) with the  
          proper weapon (usually the Wand).  Say (i.e. vibrate) IHVH.  
          vii. Turning  to the South, the  same, but say ADNI.  viii. Turning to
          he West, the same,  but say AHIH. ix. Turning to  the North, the same,
          but say AGLA.  [Pronounce: Ye-ho-wau*, Adonai, Eheieh, Agla.]  
            
            x. Extending the  arms in  the form of  a cross say,  xi. Before  me
          Raphael; 
            xii. Behind me Gabriel; xiii.  On my right hand Michael; xiv.  On my
          left hand Auriel;
           xv. For about me flames the Pentagram, xvi. And in the Column stands 
          the six-rayed Star.  
           xvii-xxi. Repeat (i) to (v), the "Qabalistic Cross."  
            
          [* Modern scholarship has a different take on the pronunciation of the
          Big   Guy's name.  I use "Yahweh" rather than the "Ye-ho-wau" of Liber
          O because  that's what the Catholic  priests of my youth  taught me to
          say,  and  I've  never  been  able to  shake  it  off.    Use whatever
          pronunciation you prefer, or a different name altogether.]  
            
           C. Politics of the Ritual  
            
            With practice,  you will  no doubt  come up with  your own  style of
          performance,  and  your  own  different  symbolism  for  ritual  acts.
          Different people do  rituals as differently as actors play parts, even
          though  the lines  and motions may  be fundamentally  the same.   (The
          alternative is an authoritarian, dogmatic horror which is alien to the
          deep occult understanding  of religion, but is still common in magical
          groups.)  Slavish imitation will get you nowhere in Magick  
          -- except, perhaps, to some high spiritual degree!  
            
           The Christianity -- or at least angelic monotheism -- of the ritual 
          symbolism may give a start to some.   Many of us involved in occultism
          have strongly negative feelings about Christianity.  These are perhaps
          justified, but there are a few saving graces here.  
            








                                            104
           



            First, as with any ritual, you should feel free to make it yours, to
          mess around with  it.  If you  don't start to  at least play with  the
          styles of a ritual after  a while, you are probably not doing  it very
          well.  It is perfectly legitimate to substitute cognate symbols at any
          time.   However,  the saying  in the  martial arts  is that  one first
          learns another's  style, and after  mastering it,  moves on to  create
          one's own.    For a  beginner, it  will be  easiest simply  to use  an
          existing  ritual form in  order to explore the  meaning of a banishing
          ritual.  
            
            Given that experience, which transcends any mere set of symbols, one
          may devise a form more in keeping with the emergence of one's personal
          style. For instance, Neo-Pagans use a highly  reified form of the same
          basic  ritual in  many  of their  traditions,  but with  non-Christian
          deities, spirits, and heros at the quarters.  Aleister Crowley wrote a
          new version which  made the performance more  dancelike, and used  the
          names of Thelemic deities and officers rather than monotheist gods and
          angels.   My  private  version, called   "Opening  the  Threshold", is
          entirely atheistic and philosophical.  
            
            In any case, of those people who so abhor Christianity,how many have
          looked at some  of the practices of historical pagans in Europe, Asia,
          Africa, and the Americas?  No religion should ever be "accepted" by an
          occultist. When using any  religion's symbolism, the adept  should cut
          to its sacred poetical core, and discard the political dross.  By this
          standard, Christianity looks 
          about as  good as any other  religion.  Without this  standard, and by
          factoring in  historical excesses  and power  plays, almost  all known
          religions look just about as bad as Christianity.  
            
            In  other words, someone who will  happily use Norse gods, Arthurian
          heroes,  Taoist immortals, Voudoun loas, or  what have you in rituals,
          but  will  never  touch  a  Christian angel,  is  guilty  of  the same
          narrowness he or she probably imparts to the Christians.  
            














                                            105
           



                               The Vibration of God-Names  
                               --------------------------  
            
            In  the LBR, the vibration of  the god-names "charges" or "enlivens"
          the pentagrams in the air.  This is difficult to describe, but easy to
          recognize. There  is a  feeling of  presence in  one of these  charged
          warding images -- though not necessarily a feeling of true externality
          or separate intelligence.  
            
            Weare told to "vibrate" the names.  The description and illustration
          of the  "vibration" given in Liber O have been known to mislead people
          into hilarious   postures.   What  the picture  most resembles  is the
          skulking monster from  the movie The Mummy.  To the  modern eye, it is
          remarkable how truly unclear a photograph can be.  
            
            I didn't  learn how to vibrate a god-name until I signed up with yet
          another occult order and was taught it in person.  I wouldn't wish the
          ensuing experience  on anyone, so here  is a description which  I hope
          will be adequate in print.  
            





























                                            106
          




                  Vibration phase i -- The Sign of the Enterer (1-4)  
                  --------------------------------------------------  
            
            1. Stand upright.   Blow all the air out  of your lungs.   Hold your
          arms straight out at your sides.  
            
            2a. Close your eyes and inhale nasally, imagining that the breath is
          the name. The exact nature of this imagination differs from  person to
          person.  Thus, you imagine yourself inhaling the name into your lungs.

            
            2b. As you  inhale, sweep your forearms smoothly and deliberately up
          so that your fists rest on your temples.  
            
            3. Imagine  the breath moving  down through  your torso slowly,  and
          through your pelvis, your legs, and finally to the soles of your feet.
          (Don't do this  so slowly that you are  hurting for air when  the name
          reaches your feet!) 
            
            4a.  The instant the inhaled vibrational name hits the soles of your
          feet, imagine it rushing back up and out.  
            
            4b. Simultaneously, throw yourself forward, thrusting your left foot
          forward  about  twelve inches  (or  thirty  centimeters) and  catching
          yourself  on it.   Your hands shoot  forward, together, like  a diver.
          You bend forward at the  waist so that your torso winds up parallel to
          the floor.  
            
            4c. The air in  your lungs should be blown out  through your nose at
          the same time, but imagine the name shooting out straight ahead.  
            
           Steps 3-4 are known as the Sign of the Enterer, or of Horus.  This 
          symbolizes powerful active energy.  The Enterer should be something of
          a  "rush".    The vibrational  name  is projected  outwards  into more
          tangible manifestation -- in this case, in the pentagrams  of the LBR,
          which are charged by the force of the projected god-names.  
            
            It is highly inadvisable to omit the portion of step(4b) which reads
          "catching yourself on it."  But again, I have no desire to infringe on
          your freedom of choice.  
            







                                            107
          




                  Vibration phase ii -- The Sign of Silence (5)  
                  ---------------------------------------------  
            
            5.  Finally, withdraw into a standing  position, left arm hanging at
          your side, right forefinger on lips, left foot pointing ninety degrees
          out from the body.  
            
            Step  5 is  called the  Sign of  Silence, or  of Harpocrates.   This
          Egyptian god was mistakenly  believed (at the turn of  the century) to
          pertain to silence, because his finger or thumb was touching his lips.
          This  gesture is  now  believed  to be  a  symbol  of childhood;  this
          correction  appears in  the World  card of  Crowley's "Book  of Thoth"
          Tarot  deck.   Harpocrates was  the god  of the  Sun at  dawn,  and so
          symbolizes  wonder, beauty, potential, growth. So,  step 5 may be done
          in this academically corrected light instead.  
            
            However, the  "hush" gesture of the  Golden Dawn Sign of  Silence is
          adequate  for  the  modern occultist,  even  if deprived  of  A Divine
          Identification.   It  is a common  gesture, at  least in  the European
          culture, meaning  silence. Silence  perhaps balances  the ultra-active
          Sign   of  the   Enterer   better  than   does   the  more   scholarly
          positive/active "Sign of  Harpocrates the Rising Sun",  and silence is
          surely no alien concept to mystics.  
            
                                     The Invocation  
                                     --------------  
            
            The pentagrams are given form by the drawing, life by the vibration,
          identity  by the four-part prayer of steps  (x) to (xiv).  Some people
          do very elaborate  visualizations of angelic guardians on each of (xi)
          to  (xiv).  Because of  my tragic personal  deficiencies, I am content
          with strong feelings  of presence, identity, and  divinity in each  of
          the four directions.  
            
            A  horizontal cross is built up step by  step as you say, "Before me
          Raphael", etc, with  you at the center; and the  position of your arms
          forms  a vertical  cross, a renewal  of the Qabalistic  Cross from the
          start of  the  ritual.  You  may  feel a  quite  peculiar  rising  and
          expansion when both  of these crosses are formulated.   One has become
          the center of the geometry of the space, and it is like a little world
          in  itself,  cut  adrift   from  the  mundane  currents   of  everyday
          experience.  
            





                                            108
          



            Steps (xv) and (xvi) are when the real banishing takes place, during
          "For  about  me flames  the pentagram,  and in  the column  stands the
          six-rayed star." A great pulse of force is emitted during these steps,
          imposing the personal will on the space and clearing it of all hostile
          influences.  
            
            After this is done, the invoked "archangels" maintain  the banishing
          effect, guarding  in  all four  directions.   Of course  this talk  of
          angels is  all bullshit --  the importance  lies in the  psychological
          effect.    Whether  there   "really  is" an  archangel  standing there
          keeping  out  inimical  spirits is  not  important.   The  "feeling of
          cleanliness" is what matters.  
            
                                    Concluding Cross  
                                    ----------------  
            
            The final Qabalistic Cross is an affirmation of the completeness and
          symmetry of  the ritual, and  also a  new self-consecration.   This is
          more efficacious  than  the previous  Cross because  it is  done in  a
          banished environment.  
            
            One  is  now  ready  to  do a  formal  invocation,  an  evocation, a
          meditation, or  whatever the overall  purpose may  be.  The  LBR is  a
          preliminary ceremony, although it  has a beneficial effect  in itself.
          It can profitably be done as a stand-alone ritual, but you should move
          on.  The LBR  should keep away the horrible  ickies that turn so  many
          novices away from Magick.  Its mastery is a first step to adeptship.  
            





















                                            109
           



                                    Mystical Pentagram
                                  Brightstarr, Kathexis 
           
                The Mystical Pentagram is a technique which will enhance psychic
          self- awareness. Practiced on a daily basis it will produce surprising
          individual  results. One of the features of  this technique is that it
          encourages personal development by allowing each entity to  discover a
          personal mantra which corresponds to the five elements. 

                    To begin,you will needa table ofcorrespondences such as"777"
          by Aleister Crowley. Look up the names of the gods and goddesses which
          correspond to the air element. Pick  a name which when chanted 'feels'
          right for you.  For example, Nu is the Egyptian  lord of the firmament
          and corresponds to air. If I were inclined towards egyptian deities, I
          would  chant  the  name Nu  for  several minutes  to  see  what effect
          transpired.  If I felt relaxed, comfortable,  and generally positive I
          would inwardly  know that this  name would  be in tune  with my  inner
          self. Proceed to find correspondences for fire, water, and earth in 
          the same  manner and finally for  spirit since it is  the aggregate of
          the four common elements. 

                    Once you have found a personalmantra or a chant consistingof
          five  names, vowel  sounds, etc.  You are  ready to  proceed with  the
          practical application of the Mystical Pentagram. 

                    Assume your favorite meditation position, relax and begin to
          breathe in a rhythmic pattern; ie. inhale count one, two, three, four,
          exhale count one,  two, three, four and so on.  Continue to breathe in
          such a  manner for about  five minutes  so that a  definite rhythm  is
          firmly established. 

                    Visualize thefive psychiccenters. Memorize theirpositions so
          that you become familiar with the positions. 

                    Nextvisualize a brilliant white light forming a circle above
          your head in the spirit center. Mentally draw a  white light pentagram
          within the circle of light. This should be an invoking pentagram. 

                    If your mind shouldbegin to wander, gently bring it back and
          vocally vibrate the mantra you have  chosen for the spirit center. Let
          your  mind dwell on  this center and intone  your mantra several times
          for at least five minutes. 







                                            110
          



                    Next seea shaft of whitelight radiate down throughyour skull
          stopping at your throat near  the adam's apple. See a circle  of white
          light  begin to form and pulsate.  Mentally draw an invoking pentagram
          within the circle of light and vocally vibrate your chosen mantra  for
          the air  center. Continue to stimulate  this center for  at least five
          minutes. 
                    Now see ashaft of white light radiate downthrough your torso
          stopping  at your fire  center. This is located  just above the navel.
          See  a brilliant white light begin to  pulsate at this center and draw
          an  invoking pentagram within the circle of light. As your mind begins
          to  wander  gently guide  it back  to he  image  of the  glowing white
          pentagram.  Here vibrate your chosen fire  mantra. Once this center is
          stimulated the sensation is unmistakable. A mild tingling or vibration
          of the solar-plexus area is  physically experienced. Continue to dwell
          on this center for at least five minutes. 

                    See theshaft of whitelight pushdown tot thewater centerwhich
          is  located in the groin area. Here,  too, a brilliant circle of white
          light should  be visualized. Again  draw an invoking  pentagram within
          the circle of light. Intone the mantra for the water center and repeat
          the sound several times for the next five minutes. 

                    Having arrived thusfar, see the shaft of white light radiate
          down through  your legs stopping at  the bottom of your  feet which is
          the  earth center. Form a brilliant,  white, pulsating circle of light
          and draw an  invoking pentagram within the  circle. Intone your  earth
          mantra and  vocally vibrate the  sound several  times during the  next
          five minutes. 

                    When all ofthe energy centers havebeen stimulated, directthe
          light energy from the spirit center to the earth center. As you exhale
          see the light travel  from the top of your head down through your body
          to the bottom of your feet.  As you inhale see the energy  travel from
          your feet up  through your body up to the top of your head, the spirit
          center.  These circulations  should be  persisted  for at  least seven
          complete  circuits. See the energy cleanse  and vitalize every part of
          your  being and expand your awareness  to cosmic consciousness. As you
          continue to repeat this technique  each day you will begin to  see and
          feel a change in  your psychic awareness and  a marked improvement  in
          your health. 









                                            111
               



                    Don't  become  discouraged  if  you  don't  achieve  results
          immediately. This  technique produces  very positive effects  but they
          are  cumulative in nature. Be gentle  with your inner self however you
          must also be persistent and keep  the communication open. It is also a
          good idea to perform this exercise at the same time each day  in order
          to allow your  body cycles  incorporate the energy  flow in a  natural
          order. 
                                    Suggested reading: 
          The Art of True Healing-Israel Regardie 
          Energy Ecstasy-Bernard Gunther                                   







































                                            112
               



                               BASIC SPELL CONSTRUCTION 
           
           
           
          Because of the very nature of Magick, each working should be highly  
          individualized and personal.  Even if following a traditional spell, 
          it should be tailored to your specific needs to be most effective  
          for you.  Understanding the basics of Spell Construction will enable 
          you to formulate your own specific, effective spells for any purpose 
          you desire. 
           
          Preliminary planning is necessary.  The very first step is to decide 
          precisely what your desired end result is to be.  Before you can  
          start, you must decide where you are going.  You must be very  
          explicit. 
           
          It is important, also, that you choose your time carefully.  You  
          should take into consideration all Astrological implications, energy 
          currents and Moon phases. 
           
          The Moon is the astronomical body closest to us and, therefore, has  
          a profound influence upon us, it is very important to choose a time  
          when the Moon is in an astrological sign which is appropriate for  
          your working.  For example:  Aries/Action - Enthusiasm, Taurus/ 
          Renewal - Sensuality, Gemini/Communication - Curiosity, Cancer/ 
          Emotion - Nurturing, Leo/Vitality - Determined, Virgo/Organizing -  
          Studious, Libra/Balance - Cooperation, Scorpio/Sexual -  
          Philosophical, Capricorn/Authority - Ambitious, Aquarius/Innovation  
          - Social, Pisces/Sensitivity - Idealistic. 
           
          Bear in mind that magickal workings for gain, increase or bringing  
          things to you, should be initiated when the Moon is Waxing (from  
          Dark to Full);  when the Moon is Waning (from Full to Dark), it is  
          time for magickal workings of decrease or sending away.   
           
          The highest energy occurs at the Full Moon and, therefore, this is  
          the most powerful time for magickal workings.  The New Moon is the  
          next most powerful time for Magick. 
           
          Whenever possible, follow Nature's natural Energy Currents.  There  
          is a natural time for starting things (a planting time), for  
          maturing things (a growing time), for reaping things ( a harvest  
          time) and, of course, a time for rest and planning. 
           
          Flowing with these currents will make your magickal work much easier. 




                                            113
          




          Remember to plan your project for a time of uninterrupted privacy.   
          It is important that you have no distractions.  Generally speaking, 
          it is best to work as late at night as possible.  A time when there  
          is less frantic energy is most appropriate.  You might consider  
          Midnight or later.  
           
          In choosing a place to do your magickal working pay particular  
          attention to your needs, for you must be comfortable.  Your place  
          should be private, quiet and secure.  If at all possible, set aside  
          a special place for this purpose only.  An unused room, a special  
          corner of your bedroom, a quiet, secluded spot in your garden.  A  
          place that is yours.  A place that you can come to whenever need  
          arises and that is as free from intrusion of others as possible. 
           
          Prior to the night of your magickal working, gather together the  
          things that you will need.  All of the things used are tools.  They  
          have no inherent magick.  They are to help you create a mood.  If  
          correctly made and used, they will trigger primitive responses from 
          deep within you.  They should be chosen with care. 
          Consider the purpose of your ritual and choose your tools  
          accordingly.  If your magick is to be sexual, your candles, oils,  
          incenses and so forth, should bring forth a sexual response.  If the 
          desired result of your Magick is Tranquillity, then the tools should 
          make you feel calm, peaceful and serene.  Any candles you might use  
          should not have commercially added fragrances as these may not be  
          appropriate for your working. 
           
          Prior to your ritual, prepare yourself and your equipment by any  
          means necessary to clean and purify.  Historically, people have  
          fasted, followed meticulous and detailed bathing practices,  
          practiced chastity and used many other methods. 
           
















                                            114
          



          Most often a Ritual Bath is the preferred method.  A bath frequently 
          utilizing candlelight, fragrant herbs, bath salts or sensuous oils.  
          A sumptuous hot bath, special bathing preparations and appropriate  
          lighting, combined, can create the soothing effect which will help  
          in  the  very  important  step  of  relaxing  and  clearing  the  mind
          completely 
          of all mundane thoughts and experiences of the day.  Your ritual  
          Bath should, also, begin to set the specific vibrations conducive to 
          your purpose into motion.  You must not only cleanse and purify but  
          must, also, begin to create the type of energy necessary. 
          Once your purification process has been accomplished, you are now  
          ready to begin.  Proceed to the special place you have previously  
          chosen in which to perform your magick.  If at all possible, you  
          should make use of the primitive responses set into motion by a well 
          chosen piece of music.  Your music should start slowly and build to  
          a rousing climax.  
           
          As you use your oils, light your candle or incense (or utilize any  
          other tool you have chosen), you should begin to further intensify  
          the energy that you have set into motion around you.  A high degree  
          of intensity is vitally important. 
           
          The Altered State of Consciousness that you must reach is not a  
          meditative state.  Anything that interferes with your ability to  
          concentrate upon, reach and control the high energy state necessary  
          to perform magick should be avoided.  Such as, screaming children, a 
          sink full of dirty dishes, use of alcohol or drugs, etc. 
           
          Do not scatter your energy by attempting to do more than one  
          magickal working at a time. 
           
          Remember that Magick is the manipulation of energy, a thought is a  
          form of energy and a visualization is an even stronger form of  
          energy.  Your visualization can be a method used to intensify  
          further and direct your will.  Your visualization can be the method  
          by which you control the magickal energy you have produced.   
          You must know what you want.  You must see it.  You must feel the  
          high energy flow.  You must direct it. 
           
          One of the most important elements in the practice of any form of  
          Magick is the Universal Law of Cause and Effect.  This means that  
          whatever you do (or don't do) you cause something to happen. 
           
          The most important consideration is the Universal Law of  
          Retribution. This means that no matter what you do, it comes back  
          to you in like kind. 
           


                                            115
          



          It is the nature of things that as you send something out it gains  
          momentum, so that, by the time it comes back to you, it is three  
          times stronger.  If you do something nice for someone, someone will  
          do something nicer for you. 
           
          "As you weave and  
               spin your spell, 
          Three fold return 
               the tale will tell." 
           







































                                            116
          



                                                                        117

          A CEREMONY FOR THE TROOPS IN THE GULF FOR SAFETY AND VICTORY

     To be  performed at the next  Full Moon after  Jan. 15th, or  when war
     breaks out

     Introduction:  This  is not  a ceremony  for peace.  Unfortunately, it
     seems that  peace  isn't a  viable option,  and our  warriors and  the
     warriors that are allied with us will go on the war path to engage the
     enemy.  In days of old,  the Chiricahua Teneh  invoked the energies of
     White  Painted Woman before going into battle. White Painted Woman was
     not only the Maiden aspect of the Goddess, but also the one who taught
     First  Man and First Woman, Her children,  the skills of battle. It is
     She who will be addressed the most in this ceremony.

     Preparations: Set up the shields (or candles: Black in the East, White
     in the South, Yellow in the  West and Royal Blue in the North)  at the
     four cardinal points, with the aid of a compass if possible. The Altar
     is set up  a little to  the West of  the center, for  the sake of  the
     spirits of the warriors that have gone before. The altar  cloth should
     be Desert  Camo, to bring  to mind  the uniforms of  the warriors  now
     poised for battle. Two tan candles and a brown Maiden candle should be
     burning on the altar, but there should be no other adornments save for
     the usual  tools. This is a  solemn occasion. If robes  are worn, they
     should be desert tan or Desert Camo. If you can get hold of  them, the
     traditional Kaffiyeh scarves can be worn  around the neck or as a belt
     for your  athames.  (for circles with both a High Priestess and a High
     Priest, the "F" in parentheses refers to what should be  spoken by the
     HPS, the "M"  in parentheses means that which should  be spoken by the
     HP.)

                            HERE BEGINS THE CEREMONY
                            ~~~~ ~~~~~~ ~~~ ~~~~~~~~
                    PART ONE: ESTABLISHING THE SACRED GROUNDS

     OFFICIANT (F): To all  present, I bid you Ho'n'dah  (welcome). Welcome
     to the  sacred ground,  the place where  the world  is made  one...the
     special place, the place where we can remember ourselves.

     PARTICIPANTS: Ho'n'dah! Welcome!  

     OFFICIANT  (M): We  come in  a  time of  crisis, in  a  time when  our
     brothers  and sisters have taken up arms against the enemy. The Pagans
     of old have seen the war times again and  again, and have when needful
     fought valiantly and victoriously. It is time again to ask the Lady of
     War, the One Who taught us the arts of battle in the first  place, for
     Her protection and for the blessings of quick and decisive victory!
     PARTICIPANTS: Enju! Let it be so!

     OFFICIANT (F): Let us make the circle and make the ceremony.

     Drummer starts a slow (60-70 bpm) beat.   The Officiant(s) and the(ir)
     Acolyte walk to the intended perimeter of the circle, just in front of
     the eastern shield. The Officiant (F) is given the Smudge Stick by the
     Acolyte. She smudges the Eastern Quarter, saying:

     OFFICIANT  (F): Harmful  ones  of  the  East,  Gan'n  of  the  Eastern
     Mountains, stay away from this sacred ground...leave and not return.
     The process is repeated at the Southern quarter.



                                                                        118

     OFFICIANT (F): Harmful ones of the South, Gan'n of the Fiery Southern
     Mountains, stay away from this sacred ground...leave and not return.
     The process is repeated at the Western quarter.

     OFFICIANT  (F): Harmful ones of the West,  Spirits of unquiet dead and
     those conjured  by the sorcerers  of the  Enemy, Gan'n of  the Western
     Mountains, stay away from this sacred ground...leave and not return.

     The process is completed at the Northern quarter.

     OFFICIANT  (F):  Harmful ones  of the  North,  Thunder people  of evil
     intent,  Gan'n of the Northern  Mountains, stay away  from this sacred
     ground...leave and not return.

     The Officiant (F) then passes the smudge stick back to the Acolyte (or
     Male Officiant)  who smudges  hi/rself then smudges  all participants.
     S/he then takes the smudge stick back to the  altar, placing it in its
     bowl. The Acolyte  takes the pouch  of sacred meal  off the altar,  to
     bring it to the Officiant

     The Acolyte and Officiant(s) then walk to the Eastern Quarter. The 
     Officiant(F) throws a pinch of corn meal in the direction of the East,
     then says:

     OFFICIANT(F):  Spirit keepers  of  the East,  direction  of the  Sun's
     rebirth, kindly ones of Air, come, see, and join in the ceremony!

     PARTICIPANTS: Blessed Be!

     The process is repeated at the South.

     OFFICIANT(F):  Spirit keepers  of the  South, direction  of the  Sun's
     repose, kindly ones of Fire, come, see, and join in the ceremony!

     The process is repeated at the West.

     OFFICIANT(F):  Spirit keepers  of  the West,  direction  of the  Sun's
     setting,  brave warriors who  have fallen in  battle, blessed, mighty,
     good and brave ancestors, kindly ones of Water, come, see  and join in
     our ceremony!

     The process is completed at the North.

     OFFICIANT(F):  Spirit keepers  of the  North,  direction of  the Sun's
     zenith, kindly ones of the Soil, come, see, and join in our ceremony!

     The Officiant(s) then  walk back to the East.  The Acolyte joins them.
     The  Officiant(F) unsheathes  her athame,  points it  to the  sky, and
     says:

     OFFICIANT(F): Great Sky Father, Sun Father, Killer of Enemies, Lord of
     Battle,  Lord   of  the  Hunt,   Rain  Lord,  Eternal   Hero,  Father,
     Grandfather, we welcome you to the Circle of Light, on this night when
     we ask your  blessing on the  Warriors of our  Nation. Come bless  us,
     come comfort us, come strengthen us, come enlighten us, come, see, and
     join in the ceremony!

     ALL:  Hail, Sky  Father! Hail,  Lord  of Battle!  Come bless  us, come
     comfort us, come strengthen us, come enlighten us, come, see, and join
     in the ceremony!  Ho'n'dah! Blessed Be!



                                                                        119

     (The male officiant unsheathes his athame, then) The Officiant(M) then
     says:

     OFFICIANT(M): Great  Mother, White Painted  Woman, She Who  taught the
     Pagans puissance at arms, She who gives victory to Her beloved People,
     Mother of Limitless  Space, Mother  of the Silver  Moon, Corn  Mother,
     Grandmother  Wisdom, we  your children  welcome you  to the  Circle of
     Light, on this  night when we ask your blessing on the Warriors of our
     Nation.  Come  bless us,  come comfort  us,  come strengthen  us, come
     enlighten us, come, see and join in the ceremony!

     ALL: Hail, White Painted Woman! Hail, Bringer of Victory! Hail, Maiden
     of Battle, She of Unlimited Strength! Come bless us,  come comfort us,
     come  strengthen us,  come enlighten  us,  come, see  and join  in the
     ceremony!  Ho'n'dah! Blessed Be!

     (The Male Officiant then sheaths his athame then) The Officiant(s) and
     the Acolyte then walks the  circle around four times Deosil, once  for
     each of the four directions. The Officiant(f) traces the circle in the
     air with the athame three  times, then scatters more corn meal  on the
     next  pass. The  rounds begin  and  end in  the  Eastern Quarter.  The
     Officiant(s)  and  the  Acolyte complete  the  rounds,  then  stand at
     attention at the Eastern Quarter.

     OFFICIANT(F):  Four times  the  circle  is  drawn.  It  is  good,  and
     unbroken.  It  is  the  boundary between  Ordinary  and  Non-ordinary,
     between sacred and more sacred still. I have done this! Enju!

     ALL: ENJU! BLESSED BE! 

     THE CIRCLE  IS COMPLETED.  NO-ONE IS  TO LEAVE IT  ABRUPTLY, BUT  AT A
     SUITABLE LULL ONE  WHO HAS NEED CAN  CUT THEMSELVES OUT.  CHILDREN AND
     ANIMALS ARE EXCLUDED FROM THESE REQUIREMENTS.

                              THE CIRCLE IS BROKEN
                              ~~~ ~~~~~~ ~~ ~~~~~~
     OFFICIANT(F): It is  time to break the circle. We  have joined here to
     lend  our support to  our Warriors, as  Pagans have done  in war times
     past. It  is time to dismiss  the Spirit Keepers, the  great ones, who
     have kept guard over this sacred spot.

     The Officiant(s) face East.

     OFFICIANT(S):  Spirit keepers of the  East, from the  direction of the
     Sun's rebirth, kindly  ones of the Air,  we bid you farewell.  Blessed
     be.

     The Officiant(s) face North.

     OFFICIANT(S): Spirit keepers of  the North, from the direction  of the
     sun's  Zenith, kindly ones  of the Soil, we  bid you farewell. Blessed
     be.

     The Officiant(s) face West.

     OFFICIANT(S):  Spirit keepers of the  West, from the  direction of the
     sun's setting, blessed, mighty, good and brave ancestors, kindly  ones
     of watet, we bid you farewell. Blessed be.



                                                                        120

     The Officiant(s) face South.

     OFFICIANT(S): Spirit keepers of  the South, from the direction  of the
     sun's repose, kindly ones of fire, we bid you farewell. Blessed be.

     The Officiant(s) return to face East.

     Great  Mother, Noble Father, Beautiful Lady, Mighty Lord, we thank you
     for your presence and blessings here. Go if  you must, but stay if you
     can.  Blessed Be.

     The circle  is then "sunken" by  all assembled into the  soil, to give
     the energy released  within to the Earth for healing  if the ritual is
     done  outdoors. If indoors, the  circle is broken  by the Officiant(s)
     walking the circle around four times Widdershins to disperse it.

     THUS ENDS THE RITUAL.
     Minerva Chihacou White Puma Pasekngavit 1/14/1991



                                                                             121
     

                                 Tool Blessing Ritual

     A purification of objects for ritual use and their transformation into
     magical items.
     [The area is prepared by placing a quantity of each element in the proper
     quarter, as well as preparing the altar in the usual way. If available, a
     cauldron (empty) is placed in the center of the circle.  Candles are placed
     at each  of the four  corners and  lit, progressing deosil  from the  east.
     Salt and  water are blessed, and  the celebrants are purified  with them. A
     magic circle is cast, and watchtowers summoned.  The god is then drawn down
     as follows:
     [The priest stands before the alter in the Osiris position, arms crossed
     across chest and feet together.   The Priestess kneels before him with face
     and arms upraised.] 

     PS:  Hephaestus, forger of magic,
          descend upon this the body of thy priest and servant,
          lend us the strength of your arms.
          Prometheus, shape of man,
          descend upon this the body of thy priest and servant,
          lend us your fire and foresight
          Morpheus, weaver of dreams,
          descend upon this the body of thy priest and servant,
          lend us your subtlety and vision
     P:   I am he, the shape-god,
          forger, builder, artisan, smith.
          With strength and craft I form the world.
     [The Priest helps  the Priestess to rise, and  she stands in the  center of
     the circle in the god position, extending her arms outward and down, palms
     facing forward.  The Priest kneels before her with head bowed.]
          Clotho, spinner of the strand of life
          Descend upon this the body of thy priestess and servant.
          Lend us your wheel of making.
          Hecate, caster of spells,
          Descend upon this the body of thy priestess and servant.
          Lend us the power of your magic.
          Aphrodite, goddess of love,
          Descend upon this the body of thy priestess and servant.
          Grant us eros, philos, aristos, agape.  
     PS:  I am she, the weaver-goddess,
          Painter, poet, sculptor, witch.
          With art and love I form the world.
     [The priestess extends her hands to the priest, and helps him rise. The
     priest  cups both hands  and scoops from  the cauldron, then  offers to the
     priestess.]
     P:   Drink now from the cauldron of Cerridwen, whose draughts bring
     knowledge, peace, and life.
     [The priestess sips from the  cupped hands, after which the  priest drinks.
     The objects to be blessed are taken from the altar by the priest and moved
     widdershins to the west quarter, and immersed in the water there.]
     P:   Spirits of the west, in water born
          In cool waters cleanse these tools
          And wash from them all hurt and harm
          This I ask, this charge I lay,
          By oak and ash and bitter thorn.
     [The objects are moved by the priestess to the south quarter and moved
     above the flames there.]



                                                                             122
     

     PS:  Spirits of the south, in fire born
          In shining flames purify these tools
          And burn from them all impurities
          This I ask, this charge I lay,
          By oak and ash and bitter thorn.
     [The objects are moved to the east quarter by the priest and moved through
     the incense smoke.]
     P:   Spirits of the east, in sweet air born
          In swirling winds polish these tools
          And sweep from them all phantasm and illusion
          This I ask, this charge I lay,
          By oak and ash and bitter thorn.
     [The objects are moved to the altar by the priestess, and placed upon the
     pentacle.]
     Ps:  Spirits of the north, in cool earth born
          In mother earth ground these tools
          And take from them all spirits dark
          This I ask, this charge I lay,
          By oak and ash and bitter thorn.
     [The person consecrating the tools now offers an impromptu or prepared
     charge to the items, stating their purpose and mode of use.  They are then
     taken up by the priestess and moved to the east quarter.]
     PS:  Spirits of the east, from the bright air come,
          Fill these tools with the swirling energies of the whirlwind
          Make them float like the breeze
          Spirits of air, hearken unto me,
          As I do will, so more it be.
     [The tools are now taken up by the priest and moved to the south quarter.]
     P:   Spirits of the south, from wild fire come,
          Fill these tools with the burning energies of the flames
          Make them glow with bright fire
          Spirits of fire, hearken unto me,
          As I do will, so more it be.
     [The tools are now taken up by the priestess and moved to the west
     quarter.]
     P:   Spirits of the west, from soothing water come,
          Fill these tools with the calming energies of the warm rain
          Make them flow like the tide
          Spirits of water, hearken unto me,
          As I do will, so more it be.
     [The tools are now taken up by the priestess and moved to the altar.]
     PS:  Spirits of the north, from firm earth come,
          Fill these tools with the ordering energies of the growing crops
          Make them flourish like grapes on the vine
          Spirits of earth, hearken unto me,
          As I do will, so more it be.
     [The  priest  takes  the tools  from  the altar  and  steps  backwards. The
     priestess stands at the altar  facing south towards the priest.  The priest
     extends  his right  arm  in parallel  to  the ground,  between  he and  the
     priestess, with the tools in his hand.]
     P:   I am the god, ever desiring.  I am the stag in the woods,
          I am the sun in the noonday sky, I am the lover in the dark.
          I offer passion, strength, devotion, and the swiftness of the hunt.
     [The priestess extends her right arm in like fashion, and places her hand
     over that of the priest.]



                                                                             123
     

     PS:  I am the goddess, ever nurturing.
           I am the tempting beauty of the maid,
           I am the quiet strength of the mother,
           I am the infinite wisdom of the crone.
           I offer life, love, warmth, and the fruitfulness of the fields.
       
      
     [Both step towards each other, and turn their hands and arms so the fingers
     point upwards, and the palms facing their own chest, cupping the other's
     palm between and holding the tools.  They clasp each other with their left
     arms.]
     P&PS: Male and female, yin and yang, light and dark, action and stillness.
           Apart we are forever incomplete, but together we form one.
           In our joining we are blessed.  In our union, the limitless energy
           of universe is released and captured here.
     P:    As I do will
     PS:   As I do will
     P&PS: As we do will, so mote it be.
     [The priest  and priestess kiss,  then release grasps.   If the  number and
     size
     of  the tools  precludes them  being held  in one hand  simultaneously, the
     latter
     charging section  should be repeated for  each.  The tools  are replaced on
     the
     altar.Cakes and wine are blessed and consumed, and a period of relaxation
     and rest follows.  The watchtowers are then dismissed, and the circle
     opened.]



                                                                             124
     


                            DEDICATION OF Altar And Athame
                                Durwydd MacTara (1990)

          ALTAR

               This Altar in the circle's center,
               A focal point that only good may enter.

               Erected to God and Goddess in strength,
               Circular, it has neither breadth nor length.

               Focal point in A Circle of Power,
               A mighty lens for every Tower!

               Sacred to Lord, Maiden, Lady, and Crone,
               The foundation of many a powerful Cone!

               Resting Place of Magick and its implements,
               Let veneration and Love be our only sentiments!

               A tool of will, powerful and free,
               As it is willed, So Mote it Be!

          ATHAME

               Mighty Deities, Gracious Lady and Mighty Lord,
               As I perform this ritual, Pray hearken to my word.

               This tool, conceived in Mind of Air, (Point East)
               Forged and formed in Fire of the South, (Point South)
               Power tool for those who dare,
               I CLAIM thee with my mouth! (Kiss blade)

               Tempered with Water for Strength, (Point West)
               Also dedicated to the Earth,in Power. (Point North)
               Blessed be, entire in length, (Kiss Pommel)
               As it partakes of every Tower! 

               By the Power of Cosmos, As above, (Point Up)
               The Expression of Cosmos, is below. (Point Down)
               Upon this instrument of Will and Love,
               My Sacred Tie I bestow! (1 drop of blood on each side
                                        and hilt)

               This tool is dedicated to my service of Lady and Lord,
               Please find this work beneficial and good.
               Bound to thee by homage, decimation, effort and word,
               Bound to me by words, will, and blood.

               By the powers of earth, sky, star, and sea;
               Such is my will, So mote it be!



                                                                             125
     

            BELTANE:Its History and Modern Celebration in Wicca in America
                                  by Rowan Moonstone

        The celebration of May 1st, or Beltane  as it is known in Wicca
     Circles, is one of the most important festivals of our religious year.
     I will attempt here to answer some of the most often asked questions
     about this holiday. An extensive bibliography follows the article so that
     the interested reader can do further research.

     1. Where does the festival of Beltane originate?

        Beltane, as practiced by modern day Witches and Pagans, has its
     origins among the Celtic peoples of Western Europe and the British
     Isles, particularly Ireland, Scotland, and Wales.

     2. What does the word Beltane mean?

        Dr. Proinsias MacCana  defines the word as follows:  "... the
     Irish name for May Day is Beltane, of which the second element, `tene', is
     the word for fire, and the first, `bel', probably means `shining or
     brilliant'."(1) The festival was known by other names in other Celtic
     countries.  Beltaine in Ireland, Bealtunn in Scotland, Shenn do Boaldyn
     on the Isle of Mann, and Galan Mae in Wales.(2)

     3. What was the significance of this holiday to the ancients?

        To the ancient Celts, it symbolized the coming of spring. It
     was the time of year when the crops began to sprout, the animals bore
     their young, and the people could begin to get out of the houses where they
     had been cooped up during the long dark cold winter months. Keep in mind
     that the people in those days had no electric lights or heat, and that
     the Celtic counties are at a much more northerly latitude than many of us
     are used to. At that latitude, spring comes much later, and winter lasts
     much longer than in most of the US. The coming of fair weather and longer
     daylight hours would be most welcome after a long cold and dark winter.

     4. How did the ancient Celts celebrate this festival?

        The most ancient way of observing  this day is with fire. Beltane,
     along with Samhain (Nov.  1), Imbolc (Feb. 1), and Lughnassadh  (Aug. 1),
     was one of the four great "fire festivals" which marked the turning
     points of the Celtic year.  The most ancient records tell us that the
     people  would extinguish  all the  hearth  fires in  the  country and  then
     relight  them from the "need fires" lit by the druids (who used friction as
     a means of  ignition). In many  areas, the cattle  were driven between  two
     great bonfires to protect them from disease during the coming year.   It is
     my personal belief, although I have no documentation to back up the
     assumption, that certain herbs would have been burnt in the fires, thus
     producing smoke which would help destroy parasites which might make cattle
     and other livestock ill.



                                                                             126
     


     5. In what other ways was this festival celebrated?

        One of the most beautiful customs associated with this festival was
     "bringing in the May." The young people of the villages and towns
     would go out into the fields and forests at Midnight on April 30th
     and gather flowers with which to bedeck themselves, their families, and
     their homes. They  would process back  into the villages, stopping  at each
     home to leave flowers, and to receive the best of food and drink that the
     home had to offer. This custom is somewhat similar to "trick or treat" at
     Samhain and was very significant to the ancients.  John Williamson, in his
     study, The Oak King, the Holly King, and the Unicorn, writes, "These
     revelers were messengers  of the  renewal of vegetation,  and they  assumed
     the right to punish the niggardly, because avarice (as opposed to
     generosity) was dangerous to the community's hope for the abundance of
     nature. At an important time like the coming of summer, food, the substance
     of  life must  be ritually  circulated generously  within the  community in
     order that the  cosmic circuit of  life's substance may  be kept in  motion
     (trees, flocks, harvests, etc.)."(3)  These revelers would bless the fields
     and flocks of those who were generous and wish ill harvests on those who
     withheld their bounty.


     6. What about maypoles?

        The maypole was an adjunct to the festival of bringing in the
     May. It is a phallic symbol, and as such represented fertility to the
     participants in the festival. In olden days, the revelers who went into
     the woods would cut a tree and bring it into town, decking it with
     flowers and greenery and dance around it, clockwise (also called deosil,
     meaning "sun-wise", the direction of the sun's apparent travel across
     the face  of the Earth) to bring fertility and good luck.  The ribbons
     which we associate with the maypole today were a later addition.

     7. Why was fertility important?

     The people who originated this custom lived in close connection with the
     land. If the flocks and fields were fertile, they were ableto eat; if
     there was famine or drought, they went hungry. It is hard for us today to
     relate to this concept, but to the ancients, it was literally a life and
     death matter. The Celts were a very close tribal people, and fertility of
     their women literally meant continuity of the tribe.

     8. How is the maypole connected with fertility?

     Many scholars see the maypole as a phallic symbol. In this aspect, it is
     a very powerful symbol of the fertility of nature and spring.



                                                                             127
     


     9. How did these ancient customs come down to us ?

     When Christianity came to the British Isles, many of the ancient holy
     sites were taken over by the new religion and converted to Christian sites.
     Many of the old Gods and Goddesses became Christian saints, and many of the
     customs were appropriated. Charles Squire says," An ingenious theory was
     invented after the introduction of Christianity, with the purpose of
     allowing such ancient rites to continue with a changed meaning. The
     passing of persons and cattle through flame or smoke was explained as
     a practice which interposed a magic protection between them and the powers
     of evil." (4) This is precisely what the original festival was intended to
     do; only the definition of "evil" had  changed. These old customs
     continued to  be practiced  in many areas  for centuries.  "In Scotland  in
     1282, John, the priest in Iverkething, led the young girls of his parish in
     a  phallic dance  of decidedly  obscene character  during Easter  week. For
     this, penance was laid upon him, but his punishment  was not severe, and he
     was allowed to retain his benefice."(5)

     10. Were sacrifices practiced during this festival?

     Scholars are divided in their opinions of this. There is no
     surviving account of  sacrifices in  the legends and  mythology which  have
     come down to us.  As these were originally set down on paper by Christian
     monks, one would think that if such a thing had been regularly practiced,
     the good brothers would most certainly have recorded it, if for no other
     reason than to make the pagans look more depraved. There are, however, some
     surviving folk customs  which point to a person representing  the gloom and
     ill fortune of winter being ostracized and forced to jump through  the
     fires.  Some scholars see this as a survival of ancient human sacrificial
     practices. The notion that animals were sacrificed during this time doesn't
     make sense from a practical standpoint. The animals which had been retained
     a breeding stock through the winter would either be lean and hungry from
     winter feed, or would be mothers nursing young, which could not be spared.

     11. How do modern day pagans observe this day?

        Modern day pagan observances of Beltane include the maypole
     dances, bringing in the May, and jumping the cauldron for fertility. Many
     couples wishing to conceive children will jump the cauldron together at
     this time. Fertility of imagination and other varieties of fertility are
     invoked along with sexual fertility. In Wiccan and other Pagan circles,
     this is a joyous day, full of laughter and good times.

     12. What about Walpurgisnacht? Is this the same thing as Beltane?


     Walpurgisnacht comes from an Eastern European background, and
     has little in common with the Celtic practices. I have not studied the
     folklore from  that region and  do not  consider myself qualified  to write
     about
     it. As the vast majority of Wiccan traditions today stem from Celtic roots,
     I have confined myself to research in those areas.



                                                                             128
     


     FOOTNOTES
     (1)  MacCana, Proinsias, Celtic  Mythology, The Hamlyn
     Publishing Group Limited, London, 1970, p.32.

     (2) Squire, Charles, Celtic Myth and Legend, Poetry and Romance,
     Newcastle Publishing Co., Van Nuys, CA, 1975, p.408.

     (3) Williamson, John, The Oak King, the Holly King, and the
     Unicorn, Harper & Row, NY, 1986, p.126.

     (4) Squire, p.411.

     (5) Hole,  Christina, Witchcraft In England,  Rowman & Littlefield,
     Totowa, NJ, 1977, p.36.


     BIBLIOGRAPHY Bord, Janet & Colin,  Earth Rites, Fertility Practices
     in Pre-Industrial Britain, Granada, London, 1982.

     Danaher, Kevin, The Year in Ireland, The Mercier Press, Cork, 1972.

     Hole, Christina, Witchcraft in England, Rowman & Littlefield,
     Totowa NJ,1977.

     MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing
     Group, Ltd., London, 1970.

     MacCulloch, J.A. Religion of the Ancient Celts, Folcroft Library
     Editions, London, 1977.

     Powell, T.G.E. The Celts, Thames & Hudson, New York, 1980.

     Sharkey, John, Celtic Mysteries, the Ancient Religion, Thames &
     Hudson, New York, 1979.

     Squire, Charles, Celtic Myth, Legend, Poetry, and Romance,
     Newcastle Publishing Co., Van Nuys, CA, 1975.

     Williamson, John, The  Oak King, The Holly King, and the Unicorn,
     Harper & Row, New York, 1986.

     Wood-Martin, W.G., Traces  of the Elder Faiths of Ireland,
     Kennikat Press, Port Washington, NY, 1902.



                                                                             129
     


                    CASTING THE CIRCLE  ONE

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

                         THE RITUAL

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

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

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

          "Blessings be upon this Creature of Salt; let all malignity and 
              hindrance be cast forth hence, and let all good enter herein; 
                       whereforeso Iblessthee, thatthoumayest aidme, inthenames 
           of Cernunnos and Aradia."

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

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

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


                                                                             130
     


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

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

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

          As she  speaks she draws  the Invoking Pentagram  of Earth in  the air
     with  her  athame. The  High Priest  and  the rest  of the  Coven  copy her
     movements with their athames. The High Priestess turns and  faces the South
     and repeats the summoning:

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

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

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

          She faces North with rest of the Coven and says:

          "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, 
              thou gentle guardian of the Northern     Portals; thou powerful   
          God and gentle Goddess; we do      summon, stir and call you up, to   
     witness our rites and to guard the Circle."

          The Circle is completed and  sealed. If anyone needs to leave,  a gate
     must  be  made. Using  the  sword,  draw out  part  of  the Circle  with  a
     widdershins  or  counterclockwise  stroke.Immediately  reseal  it  and then
     repeat the opening and closing when the person returns.


     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale  1983
     and Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985



                                                                             131
     

                               TECHNOLOGY AND THE CRAFT
                          Removing the Barriers to Spaceflight

     Before the ritual begins, distribute paper and have an airplane-folding 
     session.

     TECHNO-LESSON #1:  Making Fire

     He tries to light the fire with firesticks;  She then enters, lights the 
     charcoal with the sacred Bic, and hands it to He, who lights the quarter 
     candles with it and hands it back to She, who lights the altar candles.

                                Bless the Elements (She)

          By the oceans that fed our grandparents
          And the oceans that will house our grandchildren
          I bless and purify this being of water.

          By the Earth from which our grandparents rose
          And the Earth which our grandchildren will watch rise
          I bless and purify this being of earth.

          By the wood fires of our grandparents
          And the fusion fires of our grandchildren
          I bless and purify this being of fire.

          By the airy realms our grandparents studied
          And the airy realms our grandchildren will walk
          I bless and purify this being of air.

                                  Cast the Circle (He)

          As the Moon cuts a Circle round the Earth
          As the Earth cuts a Circle round the Sun
          So I cut this Circle round us.

          As the rains wash the mountains
          As the oceans wash the beaches
          So I cleanse this Circle and we within it with Water and Salt.

          As the Moon charges the restless waters
          As the Sun charges all that is green and growing
          So I charge this Circle and we within it with Air and Fire.

                                  Invoke Quarters (She)

          I invoke thee, Mighty Ones of the East;  bring us Your gifts of 
     wisdom; watch over us in this Circle.  Come to us in the name of 
     Athena WiseWeaver!  Hail and Welcome! 

               Iinvoke thee, MightyOnes of theSouth; bring us Yourgifts of will;

          watch over us in this Circle.  Come to us in the name of Brigid 
          SmithMistress!  Hail and Welcome!

          I invoke thee, Mighty Ones of the West;  bring us Your gifts of 
               understanding;  watch overus in thisCircle.  Come tous in thename
          of Poseidon ShipMaster!  Hail and Welcome!



                                                                             132
     


          I invoke thee, Mighty Ones of the North;  bring us Your gifts of 
          dedication;  watch over us in this Circle.  Come to us in the name of 
          Ptah CraftsMaster!  Hail and Welcome!

          We are now between the worlds.

                              ALL BREATH, GROUND AND CENTER

     TECHNO-LESSON #2:  Overcoming Physical Shortcomings

     Chant:  She Changes Everything She Touches

     He & She begin the chant, She drumming.  Her shoulder starts acting up;  He
     gets out  the Casio (tempo -2, any 4/4 rhythm).   For the chant, mix verses
     as is pleasing.

          She changes everything She touches and
          Everything She touches, changes.
          She changes everything She touches and
          Everything She touches, changes.

          We are the changers
          Everything we touch can change.
          Change us, touch us;
          Touch us, change us.

          Everything that dies is born again
          In a new place, on a new day.
          Everything that's lost is found again
          On a new day, in a new way.

          Io, Kore!
          Io, Kore!
          Io, Persephone!

     TECHNO-LESSON #3:  Supplementing Abilities

     First, He & She 'argue' about who's going to lead it, jokingly asking if 
     anyone in  Circle wants to do  background music;  then  He gets pathworking
     with music on audio tape.  When pathworking is done, folks should  still be
     in  light  trance;    the  next  thing  is  to  concretize  the working  by
     distributing pens so that people can  put whatever they symbols they  think
     are appropriate on their airplanes.

     POWER  CHANT:   A  rising OM;   which  at peak  leads  into Countdown.   At
     "Liftoff", throw the  planes upwards (when done, planes  can either be kept
     or HP/S should offer to see that they get burned.

          (* Note *) (* Note *)  Don't forget to Ground  (* Note *) (* Note *)



                                                                             133
     


     GROUNDING CHANT:
                                     Earth below us
                                    Drifting, falling
                                   Floating weightless
                                       Coming home

     TECHNO-LESSON #4:  There is no Techno-Lesson #4.

                              CAKES & WINE, WITH DISCUSSION

     Topics for Discussion:

     (0)  Why we invoked the particular guys
     (1)  Best and Worst side of technology
     (2)  Incorporating tech with Wicca
     (3)  Space Travel & Wicca: not leaving Her dead when we go
     (4)  More respecters of Earth involved with control of tech
     (5)  Whatever else ...

                                       CLOSE (SHE)

               I thankThee, Mighty Onesof the Northfor Your presenceat our rite,
          and ere You depart for Your earthy realms we bid You Hail and 
     Farewell, in the name of Ptah CraftsMaster.

               I thank Thee,Mighty Ones of theWest for Your presenceat our rite,
     and ere You depart for Your watery realms we bid You Hail and    Farewell,
     in the name of Poseidon ShipMaster.

               I thank Thee,Mighty Ones ofthe South forYour presence atour rite,
          and ere You depart for Your fiery realms we bid You Hail and Farewell,
          in the name of Brigid SmithMistress.

               I thank Thee, MightyOnes of the Eastfor Your presence atour rite,
     and  ere You depart for  Your airy realms we bid  You Hail and Farewell, in
     the name of Athena WiseWeaver.



                                                                             134
     


                                             (HE)

          Fire, seal the Circle round; let it fade beneath the ground;
          Let all things be as they were since the beginning of time.  (3 times)

     ***** NOTES *****

     Tools:  (0)     Athame(s) & cingula
                     Cup
                     Censer & Incense
                     Pentacle
                     Salt dish & salt
                     Altar & quarter candles
                     Libation bowl
                     Cakes & wine
                     Robes (optional, depending on participants)
                     God & Goddess symbols
                     SCRIPT

             (1)  Firesticks & Sacred Bic

             (2)  Paper and pens for paper airplanes

             (3)  Cassette deck and pathworking cassette

             (4)  Drum and Casio w/ rhythm generator

             (5)  Talking stick (optional)

                                                     by  Skydancer & Triton
                                                         Proteus Coven, NYC

     (c) 1987 Perihelion Press.  Reprinted by permission.



                                                                             135
     

                               WICCAN TOOL LIST MASTER

     Equipment:
               a Pentacle
               6 candles; 1 for each direction, 2 for altar
               chalice of wine
               wand
               scrounge of silken cords
               small bowl of water
               small bowl of salt
               3 cords, one red, one white, one blue, 9' long each
               white handled knife
               individual athames
               incense burner and incense
               small hand bell
               dish of cakes
               sword
               chalk
               altar cloth  any color
               cauldron
               tape recorder and tapes of appropriate music
               veil for Great Rite of a Goddess color  blue, green,silver or 
               white

          For New or Dark Moon Esbat:
          (For Samhain Sabbat replace wine with hard apple cider)
               extra incense
               an apple and a pomegranate
               cauldron with a fire in it and/or a bonfire
               crystal ball or other scrying tools
               white tabard with hood for Priestess

          For Winter Solstice (Yule):
               cauldron with candle or oak bonfire
               wreaths, 1 of holly and 1 of mistletoe
               crowns, 1 of oak and 1 of holly
               blindfold
               sistrum
               animal skull filled with salt

          For Spring Equinox cords as described in preparations
               hard boiled eggs
               a bonfire ready to ignite or a taper
               in the cauldron     flowers

          For Beltane Sabbat:
               bonfire

          For Initiations anointing oil
                    tub to bath the candidate in
                 towels
                 salts, herbs and oils to add to the bath
                 a blindfold
                 a shirt or other clothing that can be cut                   
                 a length of string to measure the person
                 two lengths of cord to bind the hands and feet
                 bonfire for warmth if needed

          For Blessings   anointing oil, wine



                                                                             136


                                  ALL HALLOW'S EVE 
                                   ================
                                  by Mike Nichols  
         *    *    *    *    *    *    *    *    *    *    *    *    *    *  
             * Halloween.  Sly does it. Tiptoe catspaw.  Slideand creep.   *    
        *  But why?  What for?  How?  Who?  When!  Where did it all      *
             * begin?   'You don'tknow, do you?' asks Carapace Clavicle    *    
         * Moundshroud climbing out under the pile of leaves underthe   *       
     *  Halloween Tree.  'You don't REALLY know!'                      *        
     *      --Ray Bradbury   from 'The Halloween Tree'                *         
     *    *    *    *    *    *    *    *    *    *    *    *    *    *       
                 Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween.
     The most magical night of the year.   Exactly opposite Beltane on the wheel
     of the year, Halloween is Beltane's dark twin.  A night of glowing jack-o--
     lanterns, bobbing for apples, tricks or treats, and dressing in costume.  A
     night of  ghost stories and seances,  tarot card readings and  scrying with
     mirrors.  A night of power, when the veil that separates our world from the
     Otherworld is at its thinnest.  A 'spirit night', as they say in Wales.

                 All Hallow's Eveis the eveof AllHallow's Day (November1st). And
     for once, even  popular tradition remembers that the Eve  is more important
     than  the Day itself, the traditional celebration focusing on October 31st,
     beginning at sundown.  And this seems only fitting for the great Celtic New
     Year's festival.   Not that  the holiday was Celtic  only.  In  fact, it is
     startling  how many  ancient and  unconnected  cultures (the  Egyptians and
     pre-Spanish Mexicans, for  example) celebrated  this as a  festival of  the
     dead.   But the  majority of our  modern traditions  can be  traced to  the
     British Isles.

                   The Celtscalled itSamhain, whichmeans'summer's end',according
     to  their ancient  two-fold division  of  the year,  when  summer ran  from
     Beltane to  Samhain and winter ran  from Samhain to Beltane.   (Some modern
     Covens echo this  structure by  letting the  High Priest  'rule' the  Coven
     beginning  on Samhain,  with rulership  returned to  the High  Priestess at
     Beltane.)  According  to the later four-fold division  of the year, Samhain
     is seen as  'autumn's end' and the  beginning of winter.   Samhain is  pro-
     nounced  (depending  on where  you're from)  as  'sow-in' (in  Ireland), or
     'sow-een'  (in   Wales),  or   'sav-en'  (in  Scotland),   or  (inevitably)
     'sam-hane' (in the U.S., where we don't speak Gaelic).

                   Not onlyis Samhaintheend ofautumn; itisalso, moreimportantly,
     the end of the  old year and the beginning  of the new.  Celtic  New Year's
     Eve, when the new year begins with the onset of the dark phase of the year,
     just as the new  day begins at sundown.  There  are many representations of
     Celtic gods with  two faces, and it surely  must have been one of  them who
     held  sway  over  Samhain.   Like  his Greek  counterpart  Janus,  he would
     straddle the threshold, one face turned toward the past in commemoration of
     those who died  during the last year, and one  face gazing hopefully toward
     the future, mystic eyes attempting  to pierce the veil and divine  what the
     coming year holds.  These two themes, celebrating the dead and divining the
     future, are inexorably intertwined in Samhain,  as they are likely to be in
     any New Year's celebration.



                                                                             137


                   As afeast of the dead, it was believedthe dead could, if they
     wished,  return to the land of the  living for this one night, to celebrate
     with  their family, tribe,  or clan.   And  so the  great burial  mounds of
     Ireland  (sidhe mounds)  were opened  up, with  lighted torches  lining the
     walls, so the  dead could find  their way.   Extra places  were set at  the
     table and food set out for any who had died that year.  And there are  many
     stories that  tell of Irish heroes making raids on the Underworld while the
     gates of faery stood open, though all must return to their appointed places
     by cock-crow.

                   As a feast ofdivination, this was the night parexcellence for
     peering into the future.   The reason  for  this has to do with  the Celtic
     view of time.   In a culture that uses  a linear concept of time,  like our
     modern one,  New Year's Eve is simply a milestone  on a very long road that
     stretches in  a straight line from  birth to death.   Thus, the  New Year's
     festival is a  part of time.  The ancient Celtic  view of time, however, is
     cyclical.  And in this framework, New Year's Eve represents a point outside
     of  time,  when the  natural  order of  the  universe  dissolves back  into
     primordial  chaos, preparatory to  re-establishing itself  in a  new order.
     Thus,  Samhain is a night that  exists outside of time and  hence it may be
     used to view any other point in time.   At no other holiday is a tarot card
     reading, crystal reading, or tea-leaf reading so likely to succeed.


                   TheChristianreligion, withitsemphasisonthe 'historical'Christ
     and  his act of redemption 2000 years ago,  is forced into a linear view of
     time, where 'seeing the future' is an illogical proposition.  In fact, from
     the Christian perspective, any attempt to do so is seen as inherently evil.
     This did not keep the medieval Church from co-opting Samhain's other motif,
     commemoration of the  dead.  To  the Church, however,  it could never  be a
     feast for all the dead, but only the blessed dead, all those hallowed (made
     holy) by obedience  to God -  thus, All Hallow's,  or Hallowmas, later  All
     Saints and All Souls.

                   There areso manytypes of divinationthat aretraditional toHal-
     lowstide, it is possible to mention  only a few.  Girls were told  to place
     hazel nuts along the front of the  firegrate, each one to symbolize one  of
     her suitors. She could then divine her future husband by  chanting, 'If you
     love me, pop and fly; if you hate me, burn and die.'  Several  methods used
     the apple,  that most popular  of Halloween  fruits.  You  should slice  an
     apple through the equator (to reveal the five-pointed star within) and then
     eat it by candlelight before a mirror.  Your future spouse will then appear
     over your shoulder.   Or, peel an apple, making sure the  peeling comes off
     in one long strand,  reciting, 'I pare this apple round  and round again; /
     My  sweetheart's name  to flourish  on the  plain: /  I fling  the unbroken
     paring o'er my head, / My sweetheart's  letter on the ground to read.'  Or,
     you  might set  a snail to  crawl through  the ashes  of your hearth.   The
     considerate little creature will  then spell out the  initial letter as  it
     moves.



                                                                             138


                   Perhapsthe mostfamous iconof theholiday isthe jack-o-lantern.
     Various  authorities attribute  it  to  either  Scottish or  Irish  origin.
     However, it  seems  clear that  it was  used  as a  lantern  by people  who
     traveled the  road this night, the  scary face to frighten  away spirits or
     faeries  who  might otherwise  lead  one astray.    Set on  porches  and in
     windows, they cast  the same spell of protection over  the household.  (The
     American pumpkin seems to have forever superseded the European gourd as the
     jack-o-lantern  of  choice.)   Bobbing for  apples  may well  represent the
     remnants of a  Pagan 'baptism' rite called  a 'seining', according  to some
     writers.   The water-filled tub  is a latter-day  Cauldron of Regeneration,
     into which the novice's head is immersed.  The fact that the participant in
     this folk game was usually blindfolded with hands tied behind the back also
     puts one in mind of a traditional Craft initiation ceremony.

                   Thecustom of dressing in costumeand 'trick-or-treating' is of
     Celtic origin  with survivals  particularly strong in  Scotland.   However,
     there are some important differences from the modern version.  In the first
     place, the custom was not relegated to children, but was  actively indulged
     in  by adults as well.  Also, the  'treat' which was required was often one
     of spirits (the liquid variety).  This has recently been revived by college
     students  who go  'trick-or-drinking'.   And in  ancient times,  the roving
     bands would sing seasonal carols from house  to house, making the tradition
     very similar  to  Yuletide  wassailing.   In  fact,  the  custom  known  as
     'caroling', now  connected exclusively with mid-winter,  was once practiced
     at all the major holidays.  Finally, in Scotland at least, the tradition of
     dressing in  costume consisted almost exclusively  of cross-dressing (i.e.,
     men dressing  as women,  and women as  men).   It seems  as though  ancient
     societies provided  an opportunity for people  to 'try on' the  role of the
     opposite gender for one night of the year.   (Although in Scotland, this is
     admittedly less dramatic - but more confusing - since men were in the habit
     of wearing skirt-like kilts anyway.  Oh well...)


                   To Witches,Halloween is oneof thefour HighHolidays, orGreater
     Sabbats, or cross-quarter  days.  Because it is  the most important holiday
     of the year, it is  sometimes called 'THE Great  Sabbat.'  It is an  ironic
     fact that the newer, self-created Covens tend to use the  older name of the
     holiday,  Samhain,  which they  have  discovered  through modern  research.
     While the older hereditary and traditional Covens often use the newer name,
     Halloween, which has been  handed down through oral tradition  within their
     Coven.  (This is often  holds true for the names of the  other holidays, as
     well.   One may  often get an  indication of a Coven's  antiquity by noting
     what names it uses for the holidays.)



                                                                             139



                   With suchan important holiday, Witches oftenhold two distinct
     celebrations.   First, a large Halloween party for non-Craft friends, often
     held on the previous weekend.  And second, a Coven ritual held on Halloween
     night itself, late enough so as not to be interrupted by trick-or-treaters.
     If the  rituals  are performed  properly,  there is  often the  feeling  of
     invisible friends  taking part in  the rites.   Another date  which may  be
     utilized in planning celebrations  is the actual cross-quarter day,  or Old
     Halloween, or  Halloween O.S. (Old  Style).  This  occurs when the  sun has
     reached 15 degrees Scorpio, an astrological 'power point' symbolized by the
     Eagle.  This  year (1988), the date  is November 6th at 10:55  pm CST, with
     the  celebration beginning  at  sunset.    Interestingly,  this  date  (Old
     Halloween) was also appropriated by the Church as the holiday of Martinmas.

                   Ofallthe Witchcraftholidays, Halloweenisthe onlyonethat still
     boasts anything near  to popular celebration.  Even though  it is typically
     relegated to children (and  the young-at-heart) and observed as  an evening
     affair  only, many  of  its  traditions  are  firmly  rooted  in  Paganism.
     Interestingly, some  schools have  recently attempted to  abolish Halloween
     parties  on  the grounds  that  it  violates the  separation  of state  and
     religion.  Speaking as a  Pagan, I would be saddened by the success of this
     move, but as a supporter of the  concept of religion-free public education,
     I fear I  must concede the point.   Nonetheless, it  seems only right  that
     there SHOULD  be one night  of the  year when our  minds are turned  toward
     thoughts of  the supernatural.  A night when both Pagans and non-Pagans may
     ponder the mysteries of the Otherworld and its inhabitants.  And if you are
     one of them, may all your  jack-o'lanterns burn bright on this All Hallow's
     Eve. 



                                                                             140

          **PUBLIC SERVICE ANNOUNCEMENT FOR IMMEDIATE RELEASE ** 
      
      
     SAMHAIN  (pronounced saw-an), commonly referred to as  Halloween,  
     is  a  religious  holiday celebrated by Wiccan  and  witch.   The  
     festival traditionally is a feast for the gathering of the family  
     in  love  and  remembrance.  All  the  family  including   one's  
     ancestors. 
      
     Wiccans  do  not regard physical death as an end but  merely  one  
     more  event  in a continuing progress of the soul's in  its  path  
     toward fulfillment of divine destiny.  Because of these  beliefs,  
     it is only natural at this time of year to invite  our  beloved  
     ancestors to remember and to celebrate with us.  
      
     If you do not find these beliefs in conflict  with your own  
     personal  beliefs, please join us in the  following  ritual  of  
     thanksgiving and remembrance. 
      
     Whether you join with us or not,  
          May you walk in the Light of the Lady  
               and know the Wisdom of the Lord. 
      
     Blessed Be. 
      
     The clergy and members of the United Wiccan Church. 
      
                                    *** 
      
     After  you  have  shared  the bounty of  your  harvest  with  the  
     children  of  your neighborhood (candy, etc) and  the  house  has  
     settled down for the night, disconnect or turn off your telephone  
     so that this state of serenity will continue uninterrupted.  
      
     Prepare a special feast of whatever foods reminds you of a special  
     departed  friend or family member, or of past  family  gatherings.  
     While you are preparing this feast think of all  of  the  good  
     times you had with them.   
      
     When the feast is prepared, set your holiday table with a special  
     place  of honor for the departed friend or family member.   
      
     Decorate  the  table and room as you would for a  holiday  dinner  
     with the family, add those special things that are important  to  
     you  and  your  family (flowers, candles,etc.)   If  you  have  a  
     picture  of the loved one, it is nice to place it at their  place  
     at the table. 
      
     Speak to that special person and invite them to join you in  this  
     celebration   and   time  of  remembrance.  It   is   completely  
     appropriate  to  say grace or offer any prayer that you  feel  is  
     fitting.  
      
     THE FOLLOWING IS DONE IN COMPLETE SILENCE: 
      
     Serve  the  meal  remembering to serve  your  honored  guest  (or  
     guests)  first. If wine or other alcoholic beverages are  served,  
     it is recommended that they be kept in moderation as you and your  
     guests need to have a clear head. 
      



                                                                             141

     Now  sit  down to the table with your loved ones and  enjoy  your  
     feast.  When  you address them in your mind, always see  them  as  
     well. (Try not to say in your mind, "if you can hear me...", etc.).  
     After  the  meal, the time of silence is over.  Do  whatever  you  
     normally do at a family holiday gathering (clear the table,  play  
     games,  sing songs, etc.).  Enjoy the companionship. 
      
     When  the evening is over, or in the morning if you wish to  make  
     it  an all night party, thank your invited guests for being  with  
     you and for making your celebration a special one. 
      
      
                                    *** 
      
      
     There are a few words of caution that we will offer. 
      
     1.    If this ritual does not feel right for you, do NOT  do  it.  
     Follow your instincts. 
      
     2.    Remember that crossing over does not necessarily  change  a  
     person, so if you could not get through a meal in peace with them  
     while they were alive, you will probably have the same problem with  
     their spirit.  
      
     3.    Do not ask your guest to grant you wishes or do you favors.   
     It  is  rude to invite a guest and then make it  obvious  that  a  
     favor  is  the reason they were asked, not because  of  love  and  
     respect.  Spirits do NOT like rudeness!  Besides,  spirits  often  
     forget  that you are limited in ways that they are not.   If  you  
     ask them for $1,000, it may come as an insurance settlement after  
     a  painful  break  in  your water pipe with  all  the  delight  in  
     cleaning up the mess from ensuing water damage. 
      



                                                                             142

               SAMHAIN NOTES ONE  FARRAR 
      
          The  High Priestess  wears her  white tabard  if she  has one  for the
     opening ritual, with the veil thrown back. 
          After the Witches' Rune, the  High Priest and High  Priestess  take up
     their athames. He stands  with his back to the altar,  she faces him across
     the  cauldron, They  then   simultaneously draw  the Invoking  Pentagram of
     Earth in the air with  their athames, towards each other, after  which they
     lay  down their athames he on the altar, she by the cauldron. 
          The High Priestess scatters  incense on the charcoal in  the cauldron.
     When she is satisfied that  it is burning, she stands still facing the High
     Priest across  the cauldron. She  then  declaims  (if needed, ask a  man to
     bring one of the altar candles and hold it for her): 
      
          "Dread Lord of Shadows, God of Life, and the Giver of Life 
          Yet is the knowledge of thee, the knowledge of Death. 
          Open wide, I pray thee, the Gates through which all must  pass. 
          Let our dear ones who have gone before 
          Return this night to make merry with us. 
          And when our time comes, as it must, 
          O thou the Comforter, the Consoler, the Giver of Peace and Rest, 
          We will enter thy realms gladly and unafraid; 
          For we know that when rested and refreshed among our dear ones 
          We will  be reborn  again by  thy grace,  and the  grace of the  Great
     Mother. 
          Let it be in the same place and the same time as our beloved ones, 
          And may we meet, and know, and remember, 
          And love them again. 
          Descend, we pray thee, in thy servant and priest." 
      
          The High Priestess then  walks around the cauldron and  gives the High
     Priest the Five Fold Kiss. 
          She returns to  her place and  pulls the veil  of her tabard over  her
     face. She  then calls on each woman,  by name to come  forward and give the
     High Priest the Five Fold Kiss. 
          When  they have  all done so,  the coven  forms up  around the circle,
     alternating male  and female with  the Maiden next  to the West  candle. As
     soon as they are in place, the High Priestess says: 
      
               "Behold, the West is Amenti, the  Land of the Dead, to which many
     of our  loved ones have gone for  rest and renewal. On  this night, we hold
     communion with them;  and as our  Maiden stands in  welcome by the  Western
     gate, I   call upon  all of you, my  brothers and sisters of  the Craft, to
     hold the  image of  these loved  ones in your  hearts and  minds, that  our
     welcome may reach  out to them.  There is mystery  within mystery; for  the
     resting   place between life and life is Caer Arianrhod, the  Castle of the
     Silver Wheel, at the hub of  the turning stars beyond the North Wind.  Here
     reigns Arianrhod, the White Lady,  whose name means Silver Wheel.  To this,
     in spirit,  we call our  loved ones. And  let the Maiden  lead them, moving
     widdershins to the center. For the spiral path    inward  to Caer  Arianhod
     leads to night, and rest, and is against the way of the Sun." 
      
          The  Maiden  should  spiral into  the  center,  taking  three or  four
     circuits to  do so.  During this time,  the coven should  maintain absolute
     silence and concentrate on welcoming their dead friends. 
          When she reaches the  center, she faces the High Priestess  across the
     cauldron. They touch palms and the High Priestess says: 



                                                                             143

      
          "Those who you bring with you are truly welcome to our Festival.   May
     they remain with us in peace. And you   Maiden, return by  the spiral  path
     to stand with our   brothers  and  sisters;  but  deosil  for  the  way  of
     rebirth,  outwards from Caer Arianrhod, is the way of the Sun." 
      
          The  women break contact  and the Maiden  returns to  the West candle.
     When she is there, the High Priestess says: 
      
          "Let all approach the walls of the Castle." 
      
          Everyone moves  in and sits in  a close ring around  the cauldron. The
     High Priestess renews  the incense. Now is the time  for communion with the
     dead. When  finished  scrying, the  cauldron  is placed  next  to the  East
     candle. 
          The  spirits  of  the dead  must  be  thanked and  released.  The High
     Priestess leads the rest of the Coven in saying: 
      
          "We thank you our  friends for visiting here this night.  We bid you a
     pleasant  repose in Caer  Arianrhod. We also  thank you, the  Dread Lord of
     Shadows for taking care of them and giving them comfort." 
      
     The next thing to do is the Great Rite in some form. 
      
     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale 1983 
      
     Transcribed to computer file by Seastrider 
      
      



                                                                             144

                                O.T.O. Samhain Ritual
                           Open the Temple in fire. 
      
     Banishing ritual. 
      
     Hierophant:  Do what thou wilt shall be the whole of the Law. 
      
     Hierophant: Ve Gabolah. 
      
     Ring bell 5-5-5-5-5 
      
     Priest strikes staff  upon ground 3-3-3  5-5-5-5-5 3-3-3 
                     
                              Return bell and staff to altar. 
      
     Hierophant: Let all adore the King of Fire. 
                          
                              All do the god form of 
                              PUER, the fire of 
                              NOX, facing Altar. 
      
                                   AUM 
      
     Hierophant picks  up dagger and  points Toward  the East,  standing in  the
     West. 
                         (Fire with) 
                         TETRAGRAMMATON  TZABOATH (all repeat) 
                         ALGA (all repeat) 
      
                         BITOM (all repeat) 
      
      
     Hierophant: In the sacred names and letters: 
      
                                 OIP *  TEAA * PDOCEE * 
                        In thy name:      IHVH  TZABAVTH 
      
      
     Hierophant: I declare the sacred fire one and eternal 
                 In all worlds seen and unseen. 
      
                              (priest lights censer) 
      
     Hierophant: Glory be the light, eternal fortress 
                 On the frontiers of darkness.  Blessed Be. 
                            (all repeat) 
      
                         Priest drops more incense 
                         in censer. 
      
     Hierophant: Hail those from the caverns of the dark. (sign of              
                                                   enterer) 

                              Bell: 3-3-3 5-5-5-5-5 3-3-3 
                              (sign of silence) 
      
      
      



                                                                             145

     Hierophant: O great and dreaded Lord of Shadows 
                 He who is God of all Life & the giver 
                 of life, It is Thee we invoke. 
                              (all repeat last line) 
      
     Hierophant: Behold, the West is Ameti 
                 Land of the Dead 
                 To which many have gone for 
                 rest and renewal. 
      
     OPEN WIDE THE GATES THROUGH WHICH ALL MUST PASS 
      
     LET THE SHELLS OF KINDERED SOULS RETURN THIS NIGHT 
     GUIDED BY THE SACRED FIRE SEEN IN ALL WORLDS 
      
     DESCEND UPON US, ALL ARE TRULY WELCOME TO OUR FESTIVAL. 
     MAY YOU REMAIN AMONG US TILL THE FIRST LIGHT OF DAWN... 
     IN PEACE AND HARMONY 
      
     APPROACH THE WALLS OF OUR CASTLE  
                         (all repeat) 
      
                   3-3-3 5-5-5-5-5 3-3-3 
                            (put more incense in censer) 
      
     Hierophant: Hail those from the caverns of the dark. 
                              (all repeat) 
      
     pick up contract at sacrifice; 
      
     KINDERED SOULS HERE THIS NIGHT, TO THEE WE GIVE OUR SACRIFICE 
      
     UPON THIS PAPER WE EACH HAVE WRITTEN A CONTRACT BINDING OF SOULS TO SOULS 
      
     SO INTO THE FLAMES & LET IT BE CONSUMED 
      
     IT IS BETWEEN YOU AND I, NO ONE ELSE. 
      
                         as written, to bind the contract 
                         drink of the blood. 
      
     ....done 
      
             So mote it be (all repeat). 
      
     Others  who desire  a sacrifice  may now  do such;  come forward  one after
     another. 
      
               all participating in the sacrifice 
               drop in 'contract' repeating as before 
               with wine then saying 'so mote it be'... 
               all should repeat after each sacrifice 'so mote it be'. 
      
     After last sacrifice; all raise hands upward, vibrating  
                                        AUM 
      
     Hierophant: Our sacrificing done, I proclaim this evening rite over 
      
     LOVE IS THE LAW, LOVE UNDER WILL. 
                         (all repeat)



                                                                             146

                                T W O   W I T C H E S
                              A Modern Craft Fairy-Tale
                              =========================
                                   by Mike Nichols

          Once upon a  time, there were two  Witches.  One was  a Feminist Witch
     and the other was a Traditionalist Witch.  And, although both  of them were
     deeply religious, they had rather different ideas about what their religion
     meant.  The Feminist Witch tended to believe that Witchcraft was a religion
     especially suited to  women because the image of the Goddess was empowering
     and a strong weapon against patriarchal tyranny.  And there was distrust in
     the heart of the Feminist Witch for  the Traditionalist Witch because, from
     the Feminist perspective, the Traditionalist Witch seemed subversive and a 
     threat to "the Cause".      

          The  Traditionalist Witch  tended  to believe  that  Witchcraft was  a
     religion for  both men and women  because anything less would  be divisive.
     And although  the  Goddess was  worshipped, care  was taken  to give  equal
     stress to the God-force in nature, the  Horned One.  And there was distrust
     in  the heart of the  Traditionalist Witch for  the Feminist Witch because,
     from  the  Traditionalist  viewpoint,  the  Feminist  Witch  seemed  like a
     late-comer and a threat to "Tradition".      These two Witches lived in the
     same community  but each belonged  to a  different Coven, so  they did  not
     often run into  one another.  Strange to say, the  few times they did meet,
     they felt an odd sort of mutual attraction, at least on the physical level.
     But both recognized the folly of this attraction, for their ideologies were
     worlds apart, and nothing, it seemed, could ever bridge them.      

          Then one year the community decided to hold a Grand Coven, and all the
     Covens in the area were invited to attend.  After the rituals, the singing,
     the  magicks, the  feasting, the  poetry, and  dancing were  concluded, all
     retired to  their tents and  sleeping bags.  All  but these two.   For they
     were troubled by their differences and couldn't sleep.  They alone remained
     sitting by the  campfire while all others around them  dreamed.  And before
     long, they began to talk about their differing  views of the Goddess.  And,
     since they were both  relatively inexperienced Witches, they soon  began to
     argue about what was the "true" image of the Goddess.      

          "Describe your image of the Goddess to me," challenged the 
     Feminist Witch. The Traditionalist Witch smiled, sighed, and said in a rapt
     voice, "She  is the  embodiment  of all  loveliness.   The quintessence  of
     feminine beauty.  I picture her with silver-blond hair like moonlight, rich
     and thick, falling down around her  soft shoulders.  She has the voluptuous
     young body  of  a  maiden in  her  prime,  and  her clothes  are  the  most
     seductive, gossamer thin and clinging to her willowy frame.  I see her 
     dancing like a  young elfin nymph in a moonlit glade, the dance of a temple
     priestess.  And she  calls to her lover, the Horned One, in a voice that is
     gentle and soft  and sweet, and  as musical as a  silver bell frosted  with
     ice.   She is Aphrodite, goddess  of sensual love.  And  her lover comes in
     answer to  her call, for she is destined to  become the Great Mother.  That
     is how I see the Goddess."      



                                                                             147

          The Feminist Witch hooted  with laughter and said, "Your Goddess  is a
     Cosmic Barbie  Doll!  The Jungian archetype of a  cheer-leader!  She is all
     glitter and no substance.   Where is her strength?   Her power?  I  see the
     Goddess very  differently.  To  me, she is  the embodiment of  strength and
     courage  and wisdom.   A  living symbol  of the  collective power  of women
     everywhere.  I picture her with hair as black as a moonless night, cropped 
     short for ease  of care on the field of battle.   She has the muscular body
     of a woman at the peak of health and fitness.  And her clothes are the most
     practical  and sensible, not slinky  cocktail dresses.   She does not paint
     her face or perfume  her hair or shave her  legs to please men's  vanities.
     Nor does she do  pornographic dances to attract a man to her.  For when she
     calls to a  male, in a voice that  is strong and defiant, it will  be to do
     battle with the repressive masculine ego.  She is Artemis the huntress, and
     it is fatal for  any man to cast a  leering glance in her direction.   For,
     although she may be the many-breasted Mother, she is also the dark Crone of
     wisdom, who destroys the old order.  That is how I see the Goddess."      
          Now  the Traditionalist  Witch hooted  with  laughter and  said, "Your
     Goddess  is the antithesis of  all that is feminine!   She is Yahweh hiding
     behind a feminine mask!  Don't forget  that it was his followers who burned
     Witches  at the stake for the "sin" of  having "painted faces".  After all,
     Witches  with their knowledge of herbs were  the ones who developed the art
     of cosmetics.  So what of beauty?  What of love and desire?"      

          And so the argument raged, until the sound of their  voices awakened a
     Coven Elder  who was sleeping nearby.   The Elder looked  from the Feminist
     Witch to the Traditionalist Witch and back again, saying nothing for a long
     moment.  Then the Elder suggested that both Witches go into the woods apart
     from one another and there, by magick and meditation, that each seek a 
     "true" vision of the Goddess.  This they both agreed to do.      

          After  a time of invocations, there was a moment of perfect stillness.
     Then a glimmer of light could be seen in the forest, a light shaded deepest
     green  by the  dense foliage.   Both Witches  ran toward the  source of the
     radiance.  To their  wonder and amazement, they discovered the  Goddess had
     appeared  in a clearing directly between  them, so that neither Witch could
     see the other.  And the Traditionalist Witch yelled "What did I tell  you!"
     at the  same instant the Feminist Witch yelled  "You see, I was right!" and
     so neither Witch heard the other.      

          To the  Feminist Witch, the Goddess  seemed to be a  shining matrix of
     power and  strength, with courage and energy  flowing outward.  The Goddess
     seemed  to be  holding out  her arms  to embrace  the Feminist Witch,  as a
     comrade in arms.  To the Traditionalist Witch, the Goddess seemed to be the
     zenith of feminine beauty, lightly playing a harp and singing a siren song 
     of seduction.   Energy seemed to flow towards her.   And she seemed to hold
     out her arms to the Traditionalist Witch, invitingly.      

          From opposite sides of the clearing, the Witches ran toward the figure
     of  the Goddess they both loved so well, desiring to be held in the ecstasy
     of that divine embrace.   But just before they reached her,  the apparition
     vanished.      And the two Witches were startled to find themselves 
     embracing each other.      

          And then they both heard the voice of the Goddess.  And, oddly enough,
     it sounded exactly the same to both of them.  It sounded like laughter.    



                                                                             148

                             WICCA From My Point of View
                                   by Lady Phoenix
               
          I can give you a brief overview of Wicca.  (I don't speak for all 
     Wiccans, only myself.  There are some differences in the different 
     Traditions.)   
               
                       Webelievethatthe ultimategodheadisunknowable. Thisdoesn't
     make for a good working relationship with the deity, however.  So, we break
     it down into a Goddess and a God.  Different Wiccans worship different 
     Gods/Goddesses.   We can utilize  *any* pantheon.   Some worship Pan/Diana,
     some Cernnunos/Aradia, Isis/Osiris, and many others. 
            
          We see our Goddess as being Triple Aspected -- Maiden, Mother, and 
     Crone, and she is reflected in the phases of the Moon -- Waxing, Full and 
     Waning.  We see the God as the Lord of Nature, and he is reflected in the 
     seasonal changes.  Like Jesus Christ, he dies for  the land and the people,
     and is reborn. 
               
          In general, we believe in reincarnation and karma.  What you call 
     Heaven, we call  the Summerlands.   We don't believe  that Hell exists  (or
     Satan either.)   We believe that  there should be balance  in all things  -
     when  the  balance is  disturbed,  that's when  'evil' occurs.    Fire, for
     example is not 'evil'.  It could be considered such when it  becomes out of
     balance, as in a forest fire, or  house fire.  Controlled fire is a  useful
     tool.   Anger  is not  'evil', but  when unbridled can't  help but  lead to
     negative things.   When properly expressed  and balanced with  constructive
     working  to correct that which invoked the anger - it, too, can be a useful
     tool. 
               
          We regard the Earth as our Mother, and try to have respect for Her 
     by not polluting her and try to live in harmony with Her and Her ways. 
               
                       Womenreflectthe Goddess,Menreflectthe God,sotheWicca have
     a  Priestess  and Priest  to 'run'  the religious  services.   We  call our
     services circles. 
               
                       Thiswassortof an"Reader'sDigestCondensedVersion" ofWicca.
     If you have any questions or want more detail on any of this, please let me
     know.  Thank you for asking. 
               
              Blessed be  >>Phoenix<< 
      
     *   Origin:  InterVisioN  "The   ParaNormal  Connection"  603-547-6485  HST
     (1:132/123) 



                                                                             149

                 The following is an excerpt from "Witchcraft: The Old Religion"
                                      by Dr. L. L. Martello.
          Questions and Answers. 

     Q. What is the  best way for one who  is interested in the Old  Religion to
     make contact  with a genuine  coven? A. Subscribe to  all of the  Pagan and
     Witchcraft publications. It's easier to get into a  Pagan grove which often
     acts  as a backdoor  to the Craft,  since many are  Wicca-oriented in their
     worship  and rituals.  Fill out  a Coven-Craft  application form  issued by
     WICA. To obtain yours, enclose a self-addressed stamped envelope. 
     WICA's address is Suite 1B, 153 West 80 Street; New York 10024,  

     Q. What are the major  feast-days of Witches? Could you tell me  more about
     the origins of Halloween?

     A. Most Anglo-American covens celebrate the following 
     holy days. The four major ones  are Oimelc or Candlemas on February  2; May
     Eve, Beltane, or Walpurgisnacht on April 30; Lammas on July 31 or August 1;
     and of course Halloween or Samhain on  October 31. The four minor Holy Days
     are the two solstices: Yule, around December 22; and Midsummer, around June
     21 or 22. The other  two are the equinoxes: March 20-21 for  spring and the
     fall  equinox on September 22  or 23.  The following  will help to give you
     some idea of the origins of Halloween:    
          November Eve, All Hallows'  Eve, the Gaelic fire festival  of Samhain,
     now generally called Halloween, represents the summer's end, when the Earth
     Goddess turns  over her reign to the Horned God of the Hunt, the transition
     from life to death, from an agrarian time to one of hunting, from summer to
     winter,  from warmth  to  coldness, from  light to  darkness.  It has  been
     Christianized into All Saints' Day,  a time when the souls of  the departed
     wander the land and in some cases where the souls of the living temporarily
     join  their spirit brethren, a time for mediumship, remembrance of departed
     loved ones,  and celebration (as  opposed to  mourning) of the  dead.   The
     Roman Goddess of fruits and seeds, Pomona, was worshipped on  this day. The
     stored fruits and seeds of the  summer were then opened for the celebrants.
     Apples and  nuts were the  main fruits.  This was also  the autumn  harvest
     festival of the Druids. They believed in the transmigration of souls 
     and taught that  Saman, the Lord of Death, summoned  those wicked souls who
     were   condemned to  occupy the bodies  of animals in  the preceding twelve
     months. The accused believed that they  could propitiate Saman by gifts and
     incantations, thus lessening if  not eliminating their sentences. This  was
     also the time when the Druids lit huge bonfires in honor  of Baal, a custom
     continued in Britain and Wales until recent times.    In Ireland October 31
     was called Oidhche Shamhna, or Vigil of Saman.  In his Collectanea de Rebus
     Hibernicis,  Villancey says  that in  Ireland  the peasants  assembled with
     clubs  and sticks, "going from house to house, collecting money, breadcake,
     butter, cheese, eggs, etc., for the feast, repeating verses in honor of the
     solemnity,  demanding  preparations for  the festival  in  the name  of St.
     Columb Kill, desiring them to lay aside the  fatted calf and to bring forth
     the black sheep. The good women  are employed in making the griddlecake and
     candles; these  last are sent from house to  house in the vicinity, and are
     lighted up on the (Saman) next day, before which they pray, or are supposed
     to pray, for the  departed soul of  the donor. Every  house abounds in  the
     best viands they can afford: apples and nuts are devoured in abundance; the
     nutshells are burnt, and from the  ashes many strange things are  foretold;
     cabbages are  torn up by the  root; hemp-seed is  sown by the  maidens, and
     they believe that if they look back they will see the apparition of the man



                                                                             150

     intended for their future spouse; they hang a smock before the fire, on the
     close of the feast, and sit up all  night, conceal ed in the corner of  the
     room, convinced  that his apparition will  come down the   chimney and turn
     the smock; they throw a ball of yarn  out of the window, and wind it on the
     reel within, convinced that  if they repeat the Pater Noster backwards, and
     look  at the  ball of yarn  without, they  will then  also see his  sith or
     apparition; they  dip for apples in a  tub of water, and  endeavor to bring
     one up in the mouth; they suspend a cord with a cross-stick, with apples 
     at one point, and candles lighted at the other, and endeavor to catch the 
     apple,  while  it is  in a  circular  motion, in  the mouth."     Vallancey
     concludes that these practices are the  remnants of Druidism and will never
     be eradicated while  the name of  Saman remains. In  this brief passage  we
     will see  the origins of many  modern Halloween practices, such  a trick or
     treat, the Jack-o-Lantern, and apple bobbing.    In the island of Lewis the
     name Shamhna, or Saman, was called Shony.  One writer  in disgust described
     "an  ancient  custom  here to  sacrifice  to  a sea-god,  called  Shony, at
     Hallowtide."  The supposed Christian inhabitants would gather at the Church
     of  St. Mulvay, each  family bringing provisions and  malt which was brewed
     into ale. They chose  one of themselves to wander into the  sea at night up
     to his waist. He  then poured out a cup  of ale calling upon Shony  to less
     his people for the coming year.   "At his return," this writer says,  "they
     all went to church,  where there was a  candle burning upon the  altar; and
     then  standing silent for  a little time,  on    of them gave  a signal, at
     which the  candle was  put out,  and immediately  all of  them went to  the
     fields, where they fell a-drinking ale, and spent the rest  of the night in
     dancing  and singing.   The ministers in  Lewis told me  they spent several
     years  before  they  could persuade  the  vulgar  natives  to abandon  this
     ridiculous piece of superstition."    The name Saman shows evidence of 
     Druidism in the Irish. Another  word, the name of a drink,  is "lambswool."
     It is made from bruising roasted apples and mixing it with ale or milk. 
     The  Gentlemen's  Magazine  for  May,  1784,  says,  "this  is  a  constant
     ingredient at a  merrymaking on  Holy Eve." Vallancey  shrewdly traced  its
     etymological origin when he said, "The  first day of November was dedicated
     to the angel presiding over fruits, seeds, etc., and was therefore named La
     Mas  Ubhal,--that is,  the day  of the  apple fruit,--and  being pronounced
     Lamasool, the English  have corrupted  the name to  Lambs-wool." The  angel
     referred to of course is the Roman Goddess Pomona.  



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     Q. Are these Holy Days the same throughout the world?  

     A. No. However, there are many universal similarities between all the pagan
     religions. Names, dates, and days vary according to national origin. 
     For instance, one of the Holy Days still celebrated by many It alien and 
     some Sicilian  traditions is the Lupercalia,  on February 15. It  has since
     been Christianized into  St. Valentine's Day on Feb. 14.  Let me quote from
     the WICA  Newsletter:  Ancient Roman  festival  honoring Lupercus,  God  of
     Fertility. It was  called dies  februatus meaning 'day  of expiation.'  The
     Lupercal --'wolf's grotto'  --a cave on the western slope of Palatine Hill.
     Near it was the ficus ruminalis, the fig tree under which Romulus and Remus
     were  found and  nursed by a  she-wolf.   The Lupercai  who celebrated this
     yearly festival  were made up of the Fabian who belonged to the Sabines and
     the Quintilian Lupercai, the Latins. Later in honor to Julius Caesar, there
     was added the Julian  Brotherhood. They sacrificed a goat.  Young neophytes
     were brought in. The  High Priest touched their  foreheads with the  bloody
     knife. Then another priest wiped away the blood with wool dipped into milk.
     The feast began with the celebrants clothed only in goat skins and carrying
     (really hiding) thongs made from the same goat hides.  They ran up and down
     the  streets  of the  city striking  anyone who  passed  them.   Women came
     forward to  be hit  by the  goat-thongs, believing  it  enhanced their  own
     fertility. This was also a symbolic purification of the land and of the 
     persons touched. This was on   of the last Pagan rites to be given up 
     before  Christianity   completely  dominated  the  country.   It  is  still
     celebrated today but in modern form, without the goat or  any other kind of
     sacrifice, but  all wearing  skins  and goat  horns  in a  special  streghe
     ritual."  

     Q. What are some of the Christian holy days that are based upon or borrowed
     from ancient Pagan Religions? 

     A. You'll  find many of them discussed in this book. However, briefly, here
     are some  of them. December 25 in  ancient times was the  day celebrated in
     honor of  the sun, deified  in such figures  as Mithra, Osiris,  Horus, and
     Adonis. It was also the  feast day of Bacchus, Krishna, Sakia,  and others.
     The legends of these Gods were the same as those attributed to Jesus Christ
     by  the early  Church.  Pope Julius  I  in A.D.  337 made  December  25 the
     official day to celebrate Jesus's birth, following older traditions who 
     honored their founders on that date. It was also the ancient celebration of
     the  winter  solstice.  There  is absolutely  no  record  in  the  Bible or
     elsewhere  of when Jesus  Christ was born.      All of us  are still paying
     tribute to the ancient Gods  and Goddesses by the names of our  days of the
     week.  
     English   French   Italian    Spanish   Planet  GOD  
     Sunday    Dimanche Domani     Domingo   Sun     Mithra 
     Monday    Lundi    Lunedi     Lunes     Moon    Diana 
     Tuesday   Mardi    Martedi    Martes    Mars    Tiw 
     Wednesday Mercredi Mercoledi Miercoles  Mercury Mercury 
     Thursday  Jeudi    Giovedi    Jueves   Jupiter  Jove-Thor 
     Friday    Vendredi Venerdi    Viernes   Venus   Venus-Freya 
     Saturday  Samedi   Sabato     Sabado    Saturn  Saturn  



                                                                             152

     Two of the English  names come from Old Saxon rather  than Latin. Tiw's Day
     became Tuesday  in honor of the old Teutonic deity, Tiw or Tives. Wednesday
     is named after the  old Teutonic Norse God  Wodan or Wotan. The Saxon  word
     for  day  is  doeg.  In  olden  times the  days  were  called  Jove's  Doeg
     (Thursday), Mercury's  Doeg (Wednesday), Mar's <sic>  Doef <sic> (Tuesday),
     etc.  Friday was the day when the  ancients paid tribute to Venus--the love
     day. When  Christianity became dominant,  Friday was  no longer  considered
     lucky--Jesus  was crucified on that day; also, the uninhibited sexual rites
     dedicated to the love  Goddess Venus was considered a  great "sin." Besides
     the days of our week our months are also named after the ancient deities:  
       January: From Latin Januarius,  honoring Janus, a Roman God.  He presided
     over the Gates of Heaven, which the Christians later assigned to St. Peter.
     The Anglo-Saxons  called it Aefter-Yule, and   prior to that  Wolf-monat.  
     February:  From Februus, another name  for the God  of purification Faunus,
     thus fertility. The feast was held on February 15 (see  Lupercalia) and was
     called Februa.     March:  After Mars, God  of War. Anglo-Saxons  called it
     Hraed-monat,  rugged month, or Hlyd-monat, stormy month. A stormy March was
     an omen of poor crops. A dry March indicated a rich harvest.    April: From
     Latin  aperio "to open," like buds. Anglo-Saxons called it Easter-monat, in
     honor  of the  Teutonic Goddess of  the same  name.   She ruled  spring and
     light.  The Romans dedicated this month to  Venus, often referring to it as
     Mensis  Veneris instead  of Aprilis.       May: Named  after Maia  Majesta,
     ancient Roman Goddess of Spring. Considered Vulcan's wife. Look up the 
     folklore regarding the May Day celebrations, bonfires, and other rites 
     celebrated throughout Europe.     June: Named after the Roman Goddess Juno.
     Called Sear-monat by Anglo-Saxons. Juno was Queen of Heaven and Guardian of
     Marriage and ruled childbirth. June is still the most favored month for 
     marriage today.    July:  Originally called Quintilus, the fifth month. Old
     Saxons  called it Maed-monat,--"mead  month"--the time to  gather honey for
     the drink called mead.   August: Named after the Roman Emperor Augustus. 
     Was once  called Sixtilis, the  sixth month.    September: Named  after the
     Latin  number for seven,  that being the  month in the  old calender <sic>.
     Saxons  called it  Gerst-monat,  barley month,  as  this crop  was  usually
     gathered then.   October: From octo, theeighth  month in the old  calendar.
     Saxons  named it  Wyn-monat,   "wine  month."  This was  harvest time,  and
     Bacchhus and Dionysius and all the other ancient deities were honored.  See
     Halloween  above.   November: From the  ninth month in  old Roman calendar.
     Saxons called it Blot-monat,  "blood month." This was  when the cattle  and
     sheep were  slaughtered for food and  sacrifices.     December: Named after
     the tenth month in  the old calendar. It was consecrated  to Saturn, and on
     December 17  the great feast of Saturnalia  began, lasting several days. It
     coincided  with the winter solstice  and the Yule  season. The Anglo-Saxons
     called it Yule-monat, "midwinter month." It coincided with the winter 
     solstice and the Yule season. The Anglo-Saxons called it Yule-monat, 
     "midwinter month."



                                                                             153

      
                      Wicca, Wicca, Who's Got the Wicca?  
      
                                      or  
      
                            My Tradition, or Yours?  
      
      [An article which attempts to make sense of all the various Traditions,  
     Brands, Denominations, ect., which may confuse the unwary new-comer to Neo-
     Paganism (Wicca in particular).]  
      
                                 By: Hurn  
      
      
          Greetings,  and Bright  Blessings...  Welcome  to this, the  next in a
     series of introductory  pieces on  Alternate  Religions.   Today, we  shall
     take a look  at the many varied Traditions in the   Wicca Family of Faiths.
     Whilst there is, indeed, a large number  of groups who  profess one set  of
     tenants,  or ideas;  one soon  begins to  see why  they may  all be  lumped
     together as one Religion.  
      
         Obviously, to  start, one must define  Religion as it applies  to these
     groups of people.  Next, a listing of some of the more Popular  Traditions,
     giving a   basic description of each.   Lastly, some comments on the "cords
     which  bind  these groups  together", ie.  a  discussion on  the Underlying
     Philosophies of the  New Age Movement, Neo-Paganisms in particular.  
      
      
       I. What is a Religion?  
      
       A dictionary definition of religion looks something like:  
          Religion, n.; An organized system of Beliefs and/or Rituals,  
          centering on a Supernatural Being or Beings.  
      
         Everyone with me so far? Good. I think  we can all agree on definitions
     for "Beliefs" and "Supernatural", so the only sub-definition will be  
     "Ritual": any ordered sequence of events or actions, including    
     directed thoughts, especially one that is repeated in the 'same'   
     manner each time, and that is designed to produce a predictable    
     altered state of consciousness, within which certain magical or    
     religious results may be obtained.  
      
         Now, by using these definitions, the astute reader may realize that one
     need   not "believe" in anything in order to belong to a Religion, although
     most  'established' churches Do require that  one has conforming beliefs in
     order to   become 'accepted into' that Religion.    One of the  beauties of
     the Pagan/NeoPagan/Wiccan Religion is that the majority of the sects do not
     require one to have 'conforming' beliefs.  One need not Believe in the  
     God/dess in order  to worship them, and this is the  key to being a New Age
     type  Religion.  

          New  Age Religions acknowledge that  there are many  paths to Godhood,
     and that  each person should find his/her  own way.  Thus,  while there  is
     communication  and discussion between the  diverse ways of Wicca, there  is
     generally no  cause  for religious  persecution or Holy Wars.   Also, there
     are  very little  'missionary'  type  efforts,  since  there  is  no  Prime
     Directive stating  that everyone who  does not believe  a certain  piece of
     Dogma is Wrong, and will  burn  in Hell  forever, unless saved, or made  to
     see the light.  
         Contrary to most  religions, it is  Not the shared  set of Beliefs,  or



                                                                             154

     similar Dogma which holds the Wiccan Religions together.  Rather, it is the
     Attitudes of the people  involved, and their common Heritage  which provide
     the bonds of cooperation among the Pagan Peoples. These points of agreement
     shall  be further  addressed following  a brief  list of  some of  the more
     popular Traditions, with a description of each.  
      
      
       II. Traditions/Branches/Gatherings/Sub-Groups/Interpretations/ect.  
                [nb. This is not, by any means, an all inclusive list]  
      
          A. Gardnerian:  
         Started by G.  Gardner, in England, in  the mid 1950's, this  Tradition
     claims   to have existed, in  secret, since the Witch-Burnings began during
     the Middle Ages.   While there is some doubt as to whether  or not it is as
     old as it claims, there is no denying that the Gardnerian Sect has been one
     of the  most Influential of the  Traditions.  In  fact, many of  the groups
     which follow  were  started by  people who had been  introduced to Paganism
     and the Worship of the  Lord and Lady as members of a  Gardnerian group.  
       Characteristics:  
         A structured religion with definite hierarchy within each group (known,
     as a  Coven), but little to no Authority of one coven over another.  Within
     the coven, a  Matriarchy exists,  with the High  Priestess generally  being
     considered the leader (there are, of course,  exceptions to this, but these
     descriptions    are, for  the most  part,  only generalizations  based upon
     information gathered  from many sources).  
         The typicalGardnerian view of the God/dess is that of a Dominant Three-
     Faced  Goddess (Maid,  Mother, and Crone)  with a  Male Consort  (Who has 2
     sides..  the Young Summer King, and the Old Winter King).  
         Ceremonies  include a series of  initiations into higher  levels of the
     Craft, various Holiday Celebrations  (based, of course, upon the  "Wheel of
     the Year"  calendar of Feast days.  
      
          B. Alexandrian:  
           Started  about the same time  as Gardner's, this  tradition is fairly
     similar, with  a little more  emphasis upon Ceremonial  Magick.   There are
     numerous Covens in both US and Europe.  
      
          C. Dianic:  
         This is more of a Sub-class, rather than a particular Tradition.  There
     are  several  Feminist  Traditions  which  are  considered  Dianic.    This
     sub-class tends to emphasize the Female aspect of the Goddess, sometimes to
     the  exclusion of the  Male God.   Some feel  that these groups  are rather
     reactionary and self limiting.  Be  that as it may, the Dianic  Covens tend
     to be more politically active.   
      
          D. School of Wicca:  
         Headed   by  Gavin  and  Yvonne  Frost,  this  School  is  the  largest
     correspondence  school of  Witchcraft  in the  US.   Numerous  Covens  have
     resulted from this School, although it is somewhat unconventional (if, that
     is, anything dealing with Wicca could be called conventional).  The Frosts'
     views on Wicca as a religion do differ with  the majority.. in that they do
     not consider Wicca as "Pagan", but rather as Monotheistic.  



                                                                             155

          E. Seax (or Saxon) Wicca:  
         Startedby Raymond Buckland, who wasoriginally a leader in promoting the
     Gardnerian Tradition, as  an alternative  to the existing  Covens.   Unlike
     most traditions,  which consider the Coven  group to be the  normal unit of
     division (ie. all ceremonies/Rituals  = Group Rites), the Seax  version has
     provision for lone witches (often referred to as Solitaires). Another thing
     which  sets  this particular  brand apart  is  its non-reliance  upon being
     properly initiated into  the Wiccan community.   Many of  the other  groups
     require that new members  be brought to existing covens  to be ceremonially
     initiated into that  Tradition, and that only  after years of  study within
     the group  is  one  ready to  start  a  new coven.    The  Seax  tradition,
     recognizing  that there may not  be a friendly,  neighborhood Coven, allows
     for self-initiation, and Auto setup of a Coven.  
      
         F. Traditionalist (Welsh, Scots, Greek, Irish, etc...)  
         Like  Dianic, this is a sub-class.   Each Traditionalist group is based
     upon the traditions, literature, myth, and folktales of that particular  
     geographic/demographic area.  This is evident in the  Names of the God/dess
     used by individual groups.  
      
      
        III. Common ties/beliefs/Ideals/ect...  
      
       Asstated earlier, it's not doctrine/dogma similarities which tend to hold
     these diverse groups together, rather, it is the common Ideals and feelings
     expressed by the Pagan Peoples themselves.  Here are some examples:  
       The Wiccan Rede:  "An it harms none, do what thou will." is almost  
     universally   accepted  amongst  the  groups.    Most  groups  tend  to  be
     polytheistic,  animists, pantheists, ect.  One is not "converted" to Wicca,
     rather, the new comer feels a sense of  "Coming Home", or, more poetically,
     "The  Goddess  calls  to Her  own".    Nature  plays  a  big part  in  most
     Traditions,  either as  direct  personification   of  the God/dess,  or  as
     aspects of  them.  There is  no counterpart to  the Devil, as such,  in the
     Pagan  religions... no personification of  All Evil, rather,  the choice is
     there for all  to make.  However,  there is the  Law of Three Fold  Return,
     which states  "That which thou dost  send out shall return  three fold", so
     good  begets good,  and  evil  befalls those  who  are evil  (a  horrendous
     understatement / simplification, but true).  
      
     Author's note:  
       Whew!  That was a long haul of writing in one sitting... if there are any
     big  errors noticeable, mail me, and I'll  make a second draft of this.. or
     perhaps even expand it some.. (my time is limited in as far as when  I have
     opportunities to just sit down and write something like this, but I can  
     usually squeeze in some time, here or there.)  
           I hopethat this issomewhat enlightening... there aresome other files,
     here, which give more basic explanations of the terms used.. (Witch, Coven,
     Magick,  ect..) ...  I did  assume a  small  amount of  familiarity present
     within the reader... if anyone wishes, I can append a Preface covering that
     which was presupposed knowledge.  
      
                                              Blessed Be...  
                                                             Hurn  
      



                                                                             156

                       BINDING A SPELL (Classic version) 
      
          Come ye as the charm is made! 
          Queen of heaven, Queen of hell, 
          Horned Hunter of the night 
          Lend your power unto the spell, 
          And work our will by magic rite! 
          By all the power of land and sea, 
          By all the might of moon and sun 
          I call the Earth to bind my spell. 
          Air to speed it well. 
          Bright as Fire shall it glow. 
          Deep as tide of Water flow. 
          Count the elements fourfold, 
          In the fifth the spell shall hold. 
      
      
     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale 1983 
     Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 
      



                                                                             157

                                  Saxon Wicca Rites 
      
     From THE TREE: THE COMPLETE BOOK OF SAXON WITCHCRAFT by Raymond Buckland 
     copyright 1974  - Samuel Weiser Publishers 
      
     NOW OUT OF PRINT 
      
     posted for PAN, the ORIGINAL Psychic Awareness Network at 1-703-362-1139 
     by MATRIKA, co-sysop 
      
     Legend of Woden/Odin retrieving the Runes 
      
     The Snake came crawling and struck at none 
     But Woden  took nine glory-twigs (pieces of wood on which were carved runic
     inscriptions) and struck the adder so that it flew into nine parts 
      
     This quote shows how Woden/Odin was a master magician and drew his power 
     from the runes.  To this day many Saxon Pagans work much of their Magic 
     with runes, inscribing them on candles in candle magick, incorporating them
     into talismans or symbols of protection that they wear, carry or keep in 
     their homes (can also be for other purposes, etc.  They can even be put 
     somewhere invisibly by tracing them with a scented oil.  For example, a 
     rune or runic monogram (several runic letters overlaying one another) can 
     be inscribed on your place of business in Money in Abundance oil or some 
     other money -  oriented oils of your own preference.  For healing a rune or
     runic monogram of healing can be written on the body of the patient with an
     oil of Healing, after the regular transfer of Pranic energy or "laying - on
     - of - the - hands" healing has occurred.  (including use of crystals, if 
     that is so desired)  Etc. etc. etc.   Why are runes so important?  For  the
     same reason that they were in Cabalistic Magick among the Jews and in 
     Sidha Yoga.  In India among the Sidhis the Shakti or Feminine aspect of 
     DEITY (as Shiva is the male) has many aspects through which the world was 
     emanated - one of the more important aspects is MATRIKA SHAKTI or the power
     of sound to create via the  letters of the alphabet forming themselves into
     Words.  In both systems - Kabbalah and Sidha Yoga - it is believed that the
     universe was created by words.  This is reflected in modern New-Age work 
     with Affirmations used by such diverse sources as Marion Weinstein, Diannic
     Witch, as described in her book POSITIVE MAGIC (phoenix Publishing) and the
     Unity School of Christianity as well as the Religious Science and Christian
     Science and Divine Science and all the other "science" churches.  Shakti 
     Gawain, author of CREATIVE VISUALIZATION teaches it from the New - Age 
     perspective as well.  It is through words we create out own reality and 
     right use of them for good and in loving ways is one of the most powerful 
     of Magicks.  NOTE BY MATRIKA 
      



                                                                             158

      
     From the old Norse Verse, Lay of the High one, stanzas 138, 139, and 141 
      
     Woden/Odin is speaking 
      
     " I know that I hung there 
     on the windy tree 
     swung there nights, all of nine 
     gashed with a blade 
     bloodied by Odin 
     myself an offering to myself 
     knotted to that tree 
     no man knows  whither the root of it runs 
      
     None gave me bread 
     None gave me drink 
     down to the depths I peered 
     to snatch up runes 
     with a roaring screech 
     and fall in a dizzying faint 
      
     Wellspring I won 
     and wisdom too 
     and grew and joyed in my growth 
     from a word to a word 
     I was led to a word 
     from a deed to another deed 
      
      
     As you can see this legend, which in the original sources pre-dates 
     Christianity, has much in common with the legend of Jesus's 
     Crucifixion/Resurrection in the Newer religion - but then there are 
     similar themes in the story of Tammuz from the Middle East, the story of 
     Osiris in Egypt and in many other sources.  The story of the fallen God who
     is resurrected with great power and wisdom reflects the Shamans's 
     confrontation with his own death - either in a literal sense through 
     sickness or accident, or in a Psychological sense or by other means such as
     the mild, natural hallucinogens used by the Native Americans and other 
     tribal peoples.  (NOTE, I AM NOT ENDORSING THERE USE; THEY ARE COMPLETELY 
     UNNECESSARY - but nevertheless, this is the practice in some cultures, 
     where they know how to handle the power of these drugs and guide one safely
     through the experience.  It is important to note this is not done lightly 
     or playfully either and that the drugs they use are NATURAl substances, not
     the harsher chemical ones abused in our modern society for recreational 
     use) 
      
          It also  represents the natural cycles  of the year -  the grain grows
     and is cut down or sacrificed only to be reborn again, the trees lose their
     leaves  and seem  to die  only to resurrected,  (which is  why the  tree of
     life/cross image developed)   some  animals hibernate and  come back,  etc.
     etc. etc 
      
          Now here is  the legend of the Goddess in the Saxon form as the search
     by Freya for the necklace Brosingame - a silver circlet worn about her neck
     as a chaplet.  As with the Gardnerian Wicca legend of the descent of the 
     Goddess to the Underworld, it reflects the cycles of the year - when 
     fertility seems to sink into the earth and vanish during winter's barren 
     months only to have the Lady and her bounty return to us in the spring. 



                                                                             159

      
     (Matrika's notes) 
      
      
       1.  All day had Freya, most lovely of the Goddesses, played and romped in
     the fields.  Then did she lay down to rest. 
      
     2.  And while she slept; deft Loki, the prankster, the mischief-maker of 
     the  Gods; did espy the glimmering of Brosingame, formed of Galdra (magick)
     Her constant companion.  Silent as the night did Loki move to the Goddess's
     side and with fingers formed over the very ages in lightness did remove the
     silver circlet from about her snow white neck. 
      
     3.  Straightaway did Freya arouse; on sensing it's loss.  Though he moved 
     with the speed of the winds, yet Loki she glimpsed as he passed swiftly 
     from sight into the barrow (burial mound) that leads to Dreun. (land of the
     dead, the underworld) 
      
     4.  Then was Freya in despair.  Darkness descended all about her to hide 
     her tears.  Great was her anguish.  All light, all life, all creatures 
     joined in her doom. 
      
     5.  To all corners were sent the Searchers, in quest of Loki; yet knew 
     they. they would find him not.  For who is there may descend to Dreun and 
     return again from thence? 
      
     6.  Excepting the Gods themselves and, alzck, mischievous Loki. 
      
     7.  So it was that, still weak from her grief, Freya herself elected to 
     descend in search of Brosingame.  At the portals of the Barrow was she 
     challenged, yet recognized and passed. 
      
     8.  The multitude of souls within  cried joyfully to see her, yet could she
     not tarry as she sought her stolen light. 
      
     9.  The infamous Loki left no trail to follow, yet was he everywhere past 
     seen.  Those to whom she spake held to Freya (that) Loki carried no Jewel 
     as he went by. 
      
     10.  Where then was it hid? 
      
     11.  In despair she searched an age. 
     Hearhden (also known as Heimdall)  the mighty smith  of the Gods, did arise
     from his rest to sense the bewailment of the souls to Freya's sorrow. 
     Striding from his smithy, to find the cause of the sorrow, did he  espy the
     Silver Circlet where Loki Mischief-maker had laid it; upon  the rock before
     his door. 
      
     13.  Then was all clear. 
      
     14.  As Hearhden took hold of Brosingame (then did) Loki appear before him,
     his face wild with rage. 
      
     15.  Yet would Loki not attack Hearhden, this mighty smith whose strength 
     was known even beyond Dreun. 
      
     16.  By wiles and tricks did he strive to get his hands upon the (silver) 
     circlet.  He shape-shifted; he darted here and there;  he was visible, then
     invisible.  yet could he not sway the Smith. 



                                                                             160

      
     17.  Tired of the fight, Hearhden raised his mighty club.  Then sped Loki 
     away. 
      
     18.  Great was the joy of Freya when Hearhden placed Brosingame about her 
     snow-white neck. 
      
     19.  Great were the cries of Joy from Dreun and above. 
      
     20.  Great were the thanks that Freya and all People gave to the Gods for 
     the return of Brosingame. 
      
          This tale and the Gardnerian legend of the descent of the Goddess into
     the Underworld (told in  the 2d degree  initiation) and similar myths  from
     around the  world, such as the legend of Kwan  Yin's descent to the land of
     death and her  being expelled for spreading mirth and  joy, show that women
     also  shared a  very  important role  in  the shamanism/priesthood  of  the
     European Pagan traditions and also faced the ordeals - i.e. the physical or
     psychological confrontation with death.   And again, it reflects  the times
     of darkness and light  in the year - the waxing and waning of the moon each
     month and the waxing and waning of the sun each year from Yule or Winter 
     solstice to Mid-summer's night or Summer solstice when the light grows 
     stronger and the remainder of the year, when light grows weaker. 



                                                                             161

                                   WICCAN SHAMANISM
                                         by 
                                     Selena Fox 
     typed by Lewis for P.A.N. 
     508-795-7628 
      
      
               Shamanism exists intribal cultures aroundthe world and hasdone so
     for  centuries.  Yet, in  reading most anthropological  texts on Shamanism,
     there is  little, if any  reference made to  shamanism in Europe.   However
     Shamanism  has existed  among the  peoples of  Europe not  only in  ancient
     times, but also through the present day.   During the Middle Ages, the  Old
     Ways largely disappeared from public view because of persecution.  Yet they
     were not eradicated but  took a more  underground existence.  Today,  there
     are some of us of European ancestry that are bringing  Shamanic ways rooted
     in pre-Christian Europe back into the light. 
      
               Wiccan Shamanism is a term I began using several years  ago in an
     attempt to describe  my own path of magick and  spirituality in relation to
     the other forms of Shamanism on the Planet.  Wiccan Shamanism  draws on the
     Old but it  is not simply an attempt re-construction and revival of the Old
     Ways of tribal Europe.  Wiccan Shamanism blends both the Old and the New to
     suit the modern  times in which we live.  Although  emphasis is on European
     symbology and traditions Wiccan  Shamanism is multi-cultural, incorporating
     ways of other healers and magick workers from many places and eras. 
      
               What follows is a glimpse into Wiccan Shamanism as I  know it and
     practice  it.   While Jim,Dennis, and others who  help with various aspects
     of  CIRCLES  work may  share many of these concepts,  I speak here only for
     myself - for at  the heart of this spiritual approach is the idea that each
     person must  seek their own  connection with the  Divine, within their  own
     Self, rather than having me or anyone else do this for them.  This is not a
     path of  a leader with followers, but  a path where each  becomes their own
     leader. 
      
     ***************************************************************************
           I call to thePowers of the Four Quarters-- to Earth in theNorth which
     is the Realm of  the Physical Body and Material  Plane, to Air in  the East
     which is the Realm of Thoughts and Intellect, to Fire in the South which is
     the Realm  of Will Power  and Action,  and Water in  the West which  is the
     Realm of  Emotions and Intuition.   My Medicine Wheel is  the Magick Circle
     which  connects the Four Quarters.  The  sacred places I frequent include a
     high rock,  a crystal clear spring fed pool n  a hidden valley and a circle
     of stones in a grove of Oak and Birch on a mound. 
      
               I am achannel between Planet Earth beneath myfeet and the Heavens
     above   my head.   I become  the World tree  when I Shamanize,  linking the
     transforming  Dark  of  the Underworld  with  the  Awakening  Light of  the
     Upperworld. 
      
               I am theCrystal LIght that isat the Center ofthe Circle and isthe
     fifth Element Spirit.  I seek always to act out of MY own Inner  Self which
     is at the enter of MY being, for my Inner Self in the Balance of all the  
     Elements, of my Female and Male sides,  of my Lunar and Solar natures of my
     intellect and  intuition my Inner Self  is my doorway into  the realm where
     All is One. 
      



                                                                             162


               Isee the Circleof Life from theCenter.  Iwatch the Seasons change
     as  the Wheel  of the Year turns and I celebrate the  8 sabbats.  I connect
     with the dance of Night and Day, of Fair and Stormy Weathers, of the Waxing
     and  Waning Moon.  I  see the cycle of Birth,  Growth, Maturity, Death, and
     Rebirth in all of  Nature.  I examine the cycles of my  own life and of the
     lives of those who seek healing aid from me. 
      
               I amthe traveler between theWorld of Daily Lifeand the Otherworld
     which is the land of Dreams, visions and Spirits.  I am a Consciousness  
     Explorer. the Otherworldis as real and as important to me as the Day-to-Day
     World.  I bridge  the Worlds rather than seeking to dwell  solely in one or
     the  other.   I journey into the Otherworld  for a reason -- to  bring back
     healing and knowledge to  apply to Daily  Life, helping others, myself  and
     the Planet. 
      
      
               Isee the Divine in all things.  My friends and allies include not
     only  humans but also plants,  animals, rocks, winds,  waters, fire, stars,
     and other  life forms.  I commune  with the Source some  call "God" as both
     Mother Goddess  and Father  God, for  both aspects  are  necessary for  the
     Unity. 
          
             The main focus of my Shamanic work is Healing.  I was calledto this
     path as a  young child in dreams and Out-of-Body  experiences, but I didn't
     begin my work  until my adult years  when I started Healing myself.   To do
     this I journeyed alone into the Pit of my Shadow Self and came face-to-face
     with  my    problems  and  hang-ups;  my  doubts  fears,  disillusionments,
     rejections, angers and hurts; with all MY false self images.  Words can not
     begin to express  the misery, the  utter despair the  powerlessness I  felt
     during this time.  Yet  coming apart was essential; it enabled me  to break
     through the barriers which  I had  formed and let others form in my  psyche
     that  had  kept me  from being  one   with my  True Self.   In  the deepest
     Darkness, I felt the Light of my own Inner Self beginning to shine through.
     I focused on the Light  and slowly emerged from the Pit,  stronger and more
     integrated than ever before  and with the power to  heal others as well  as
     myself.  As a result of  this transformation process, my life's work became
     clear.   I now help  others from  their own pits  of negativity and  become
     whole again. 
      



                                                                             163


             Yetmy work also extends tomore than Humankind; it involves bringing
     Healing to the Planet  as a whole.  In  my communing with the Land,  I have
     heard  the cries  of the  Earth mother,  sorrowing over  the self-centered,
     greedy,  intolerant,  and  destructive  behaviors  of  many  of  Her  human
     children, who  are polluting the soiled,  waters, and air; who  are playing
     power  games with  nuclear  fire;  and  who  are  polluting  the  spiritual
     atmosphere of the entire world with their narrow mindedness and hate.  I am
     deeply concerned about survival --  not  of the Planer Herself  for all the
     humans in the world can not destroy Her even with all their weapons; She is
     too strong and powerful for that to  happen.  What I am concerned about  is
     the survival of the human race. -- will we annihilate ourselves and many of
     the life  forms around us,  or will we  wake up in  time to see  the larger
     picture, find and implement creative solutions to the  worlds problems, and
     enter a New Age of expanded consciousness? 
      
         The Balance of Life can be restored on Planet Earth; Harmony can be  
     restored between humankind and other life forms; Love consciousness can  
     increase  and be  prevalent on  the Earth.   I,  along with  numerous other
     healers and ministers  from a  variety of spiritual  traditions around  the
     world  today have responded to the upset  of Mother Earth by dedicating our
     lives to this  Planetary Healing  Work, each in  our own way.   It is  this
     Great Work that underlies all the healing and other things I do.  It is the
     Heart of Wiccan  Shamanism. 
      
      
      
          First published in fall 1984 CIRCLE NETWORK NEWS; 
          (C) 1984, CIRCLE, Box 219, Mt. Horeb WI 53572 USA.; 
      



                                                                             164


                                   A Healing Myth  
      
                                     By "Nihasa" 
      
     |---------------------------------------------------------------| 
     | This story can have a powerful healing effect when read out   | 
     | loud (or recorded and then played) to someone suffering from  | 
     | a phobia or other effect of childhood trauma. While names,    | 
     | settings, and style can be varied to suit individual tastes,  | 
     | the sequence which the apprentice describes, the sequence     |  
     | the princess goes through, and the vagueness of the "bad      | 
     | thing" descriptions should remain unchanged and no element    | 
     | of the story should be left out.                              | 
     |---------------------------------------------------------------| 
      Once, in another time and another place, a kingdom of magic  
      and beauty knew a time of peace. No armies threatened its  
      boarders, no bandits plundered its trade routes, no plagues  
      sickened its people. Yet even in such peaceful times, bad  
      things could happen: accidents, misunderstandings, even  
      good people doing bad things.  
      
      The third daughter of the king was a bright and cheerful  
      sort. She wasn't the strongest or the prettiest of the  
      royal princesses, but she did have the nicest wings of  
      anyone her age. She loved to fly around the countryside  
      and explore the groves and meadows she found...they were  
      always full of surprises.  
      
      One day she found a particularly pretty grove, with a pond  
      glistening in a little clearing in the middle. As she went  
      in for a closer look, she saw images start to form. She saw  
      her own reflection, and as she lightly touched the ground  
      she saw that her reflection was watching reflections of her  
      own...dim watery reflections from her past.  
      
      "So you can see the pictures." The voice from among the  
      trees made her jump. "Don't worry," continued the young man  
      as he stepped out from among the trees, "nobody else can see  
      the same images, Princess. It's part of the magic."  
      
      "How...?" she asked, looking him up and down. He was a young  
      man, no older than the princess herself, dressed in the  
      rough tunic of a wizard's apprentice. "Who are you? How did  
      you know who I am, what I saw?"  
      
      "I am apprenticed to the Court Wizard. Everybody knows who  
      you are, Princess...and besides, I have seen you at the  
      palace when I have been there with my master." He paused,  
      glancing at the ground and lowering his voice. "As to the  
      images...well, at one time I had need of their magic."  
      
      "When I entered the Wizard's service, I had a great and  
      secret fear. Something...bad...happened to me when I was  
      younger. It hurt to even think about, and after time I  
      didn't think about it much. But ever since that time, I had  
      lived with the fear. When my master learned of this, he  
      taught me the magic of this pool and its stream."  



                                                                             165

      
      "The pool reflects images from your mind...scenes from your  
      past, dreams of the future, even fantasies of the present.  
      The stream flows like time itself, upstream into the past,  
      and downstream into the future. If I followed the ritual he  
      described, these magics could wash clean the fear."  
      
      She made a face. "I suppose this ritual involves deep magics  
      usable only by Wizards?"  
      
      "Not really. All the magic is in the waters, and anyone can  
      use the ritual. Even a lowly apprentice." He grinned. "It's  
      pretty simple. After he told me about it, he brought me here  
      and then stood back by the trees. He said that he would  
      answer any questions I had but otherwise I was on my own."  
      
      "I stood where I could see my reflection in the pool, and  
      then thought about my fear. As I thought, my reflection  
      watched a reflection of my thoughts...like a stage where  
      dimly lit actors played out the scene against a colorless  
      backdrop. I looked up and saw that I was still here, in the  
      glade. I looked back at the water, holding on to a small  
      part of the special feeling of fear it had given me. As I  
      turned and looked back upstream, I saw more images...each  
      earlier than the last. I relaxed and let the feeling guide  
      me back to the earliest image. When I had that, I turned  
      back to the pool and found my reflection watching the same  
      colorless players in their dim reflection of the memory. As  
      my reflection watched, the image went from a time shortly  
      before the bad thing happened, through the whole thing, and  
      on to a time when it was all over. When it passed the ending  
      that way, it stopped...like a drawing. Then the drawing  
      faded away, and I was just looking at my reflection. The  
      Wizard had told me that if I stepped into that last part of  
      the image, it would run very quickly backwards, with full  
      color and sound and me living backwards through it all...all  
      the way through to the part before the beginning. It sounded  
      very strange. As I looked at my reflection again, it was  
      watching the image go forward again in its dim, colorless  
      way. When it reached the drawing at the end, I stepped into  
      the image and was plunged into a world going backwards! It  
      went clear through to before the beginning in less than a  
      second, then stopped. Startled, I let the water carry me  
      downstream, through all that had happened since, with the  
      fear gone and the memory unable to hurt me. When I reached  
      the here-and-now, I got out and just stood there, knowing  
      that the fear would trouble me no more." He stopped, and  
      suddenly seemed to remember where he was, and who he was  
      talking to. "That was over a year ago, and the fear is still  
      gone. The Wizard says it is gone for good."  
      
      She thought for a moment. "So all there is to this ritual is  
      think of the problem until your reflection sees it, follow a  
      part of the feeling upstream to my earliest memory of it,  
      wait for my reflection to see it all the way through, step  
      into the ending, and live it backwards quickly? What kind of  
      magic is that?"  
      
      He thought for a minute, shrugged, and said "Effective? If  
      you wish, I will withdraw to the trees while you try it."  



                                                                             166

      
      "What makes you think that I NEED it?"  
      
      "Because the images only come to those who do." His voice  
      faded to an embarrassed silence as he realized what he had  
      said. "I'll go now."  
      
      "Yes, do." She said absently, already thinking. Then: "But  
      not too far, in case I need you." She was remembering an  
      incident a few days back which had set off her special fear,  
      and just as the apprentice had described, her reflection in  
      the pool was watching a dim and watery scene of the memory.  
      Startled, she looked up again. Yes, she was in the clearing,  
      with the trees all around and the apprentice all but lost  
      among the closer ones. She could still feel a part of that  
      fear, so she kept that feeling while she looked back up  
      stream at all the images from the past that the feeling had  
      touched...until she found the earliest of them all. She  
      brought that memory back to the pool and released it as her  
      reflection started to watch it unfold in its dim and watery  
      way. Her reflection seemed to have a life of its own as it  
      watched the pale scene start before anything happened, run  
      through the bad parts, and then pause at a time when it was  
      all over. She watched her reflection shift as she prepared  
      for what she would do. Her reflection settled as it watched  
      the scene unfold again. The dim scene passed through the  
      beginning, through the bad time and on past again. When it  
      stopped, she jumped in to it. Suddenly, she was there again:  
      back where and when it had happened. Everything was moving  
      backwards, and in a flash she had lived backwards through it  
      and past the beginning. Shocked, she let the water carry her  
      down stream, forward through all the rest of her yesterdays  
      without the bad times for company. When she got to today,  
      she stood up. There she was...standing, dripping in a stream  
      in the clearing. She looked around for the apprentice, half  
      expecting him to be laughing at the soggy mess she must be.  
      He was there, by the trees...not laughing, just smiling in  
      an understanding way.   
      
      In the years that followed, they became friends. Although  
      they went their separate ways...he, as wizard to one of the  
      King's high lords and she as wife to a neighboring prince...  
      they valued that friendship to the end of their days. And  
      from that time on, neither was ever again troubled by their  
      great fears.  
                                     .........  
      



                                                                             167


                        C A N D L E M A S:  The Light Returns 
                       =====================================
                                   by Mike Nichols

                   It seems quiteimpossible thatthe holiday ofCandlemas shouldbe
     considered  the beginning of  Spring.  Here in  the Heartland, February 2nd
     may see a blanket of snow mantling the Mother.  Or, if the snows have gone,
     you may be  sure the days  are filled with  drizzle, slush, and  steel-grey
     skies -- the dreariest weather of the year.  In short, the perfect time for
     a Pagan Festival  of Lights.  And as  for Spring, although this may  seem a
     tenuous  beginning, all  the  little buds,  flowers  and leaves  will  have
     arrived on schedule before Spring runs its course to Beltane.

                   'Candlemas' is theChristianized namefor theholiday, ofcourse.
     The  older Pagan names were Imbolc and  Oimelc.  'Imbolc' means, literally,
     'in the belly' (of  the Mother).  For in  the womb of Mother  Earth, hidden
     from our mundane sight but sensed by a keener vision,  there are stirrings.
     The seed that was planted in her womb at the solstice is quickening and the
     new  year grows.   'Oimelc' means  'milk of  ewes', for it  is also lambing
     season.

                   The holiday isalso called 'Brigit's Day',in honor of thegreat
     Irish Goddess Brigit.  At her shrine, the ancient Irish capitol of Kildare,
     a group of  19 priestesses (no men allowed) kept  a perpetual flame burning
     in her  honor.  She was  considered a goddess of fire,  patroness of smith-
     craft,  poetry and  healing (especially  the healing  touch  of midwifery).
     This tripartite symbolism was occasionally  expressed by saying that Brigit
     had  two sisters, also  named Brigit.   (Incidentally, another  form of the
     name Brigit is Bride, and it  is thus She bestows her special  patronage on
     any woman about to be married or handfasted, the woman being called 'bride'
     in her honor.)

                   TheRoman Catholic Church could not very easily call the Great
     Goddess of Ireland a demon, so they canonized her instead.  Henceforth, she
     would be 'Saint' Brigit,  patron SAINT of smithcraft, poetry,  and healing.
     They  'explained'  this  by telling  the  Irish  peasants  that Brigit  was
     'really'  an early Christian missionary sent to  the Emerald Isle, and that
     the  miracles she performed there 'misled' the common people into believing
     that she was a goddess.  For some reason, the Irish swallowed this.  (There
     is no  limit to  what the Irish  imagination can  convince itself of.   For
     example, they also came  to believe that Brigit was  the 'foster-mother' of
     Jesus, giving no  thought to the implausibility  of Jesus having  spent his
     boyhood in Ireland!)

                   Brigit'sholiday waschieflymarked bythekindling ofsacredfires,
     since she symbolized  the fire of birth and healing, the fire of the forge,
     and the  fire of poetic inspiration.   Bonfires were lighted  on the beacon
     tors, and chandlers celebrated their special holiday.  The Roman Church was
     quick to confiscate this symbolism as well, using 'Candlemas' as the day to
     bless  all the church candles that would  be used for the coming liturgical
     year.  (Catholics  will be reminded  that the following  day, St.  Blaise's
     Day, is remembered for using the newly blessed candles to bless the throats
     of parishioners, keeping them from colds, flu, sore throats, etc.)



                                                                             168


                   TheCatholic Church,never oneto refrainfrom pilingholiday upon
     holiday, also called it the Feast of the Purification of the Blessed Virgin
     Mary.  (It is surprising how many of the  old Pagan holidays were converted
     to  Maryan  Feasts.)   The symbol  of the  Purification  may seem  a little
     obscure  to modern  readers,  but it  has  to  do with  the  old custom  of
     'churching women'.   It was believed  that women were impure  for six weeks
     after giving birth.   And since Mary gave birth at the winter solstice, she
     wouldn't be purified until February 2nd.  In Pagan symbolism, this might be
     re-translated as when  the Great Mother once again becomes the Young Maiden
     Goddess.

                   Today,this holidayischiefly connectedto weatherlore. Even our
     American folk-calendar keeps the  tradition of 'Groundhog's Day', a  day to
     predict  the coming  weather, telling  us that  if  the Groundhog  sees his
     shadow, there will be 'six more weeks' of bad weather (i.e., until the next
     old  holiday, Lady Day).   This  custom is ancient.   An old  British rhyme
     tells us  that 'If  Candlemas  Day be  bright and  clear,  there'll be  two
     winters in the year.'  Actually, all  of the cross-quarter days can be used
     as 'inverse'  weather  predictors, whereas  the  quarter-days are  used  as
     'direct' weather predictors.

                   Liketheother HighHolidays orGreat Sabbatsof theWitches' year,
     Candlemas is  sometimes celebrated  on it's alternate  date, astrologically
     determined  by the  sun's  reaching 15-degrees  Aquarius, or  Candlemas Old
     Style (in 1988, February 3rd,  at 9:03 am CST).  Another holiday  that gets
     mixed up in this is Valentine's Day.  Ozark folklorist  Vance Randolf makes
     this   quite  clear  by  noting  that  the  old-timers  used  to  celebrate
     Groundhog's  Day on February  14th.  This  same displacement  is evident in
     Eastern  Orthodox Christianity  as well.   Their  habit of  celebrating the
     birth  of Jesus  on January  6th, with  a similar  post-dated shift  in the
     six-week period that follows it, puts the Feast of the Purification of Mary
     on  February 14th.   It is  amazing to  think that  the same  confusion and
     lateral displacement of one of the  old folk holidays can be seen from  the
     Russian steppes to the Ozark hills, but such seems to be the case!
                   Incidentally,there isspeculation amonglinguisticscholars that
     the very  name of  'Valentine' has  Pagan origins.   It  seems that it  was
     customary  for French peasants of the  Middle Ages to pronounce  a 'g' as a
     'v'.  Consequently, the original term may have been the French 'galantine',
     which yields the  English word 'gallant'.  The word  originally refers to a
     dashing young  man known for his  'affaires d'amour', a true  galaunt.  The
     usual associations of V(G)alantine's Day make much more sense in this light
     than their vague  connection to  a legendary 'St.  Valentine' can  produce.
     Indeed, the  Church has always  found it  rather difficult to  explain this
     nebulous  saint's connection  to the  secular pleasures  of  flirtation and
     courtly love.
                   For modern Witches, CandlemasO.S. may thenbe seen as thePagan
     version of  Valentine's Day, with a de-emphasis of 'hearts and flowers' and
     an  appropriate re-emphasis of Pagan carnal frivolity.  This also re-aligns
     the holiday with the ancient Roman Lupercalia, a fertility festival held at
     this time,  in which the  priests of  Pan ran through  the streets of  Rome
     whacking young women with goatskin thongs  to make them fertile.  The women
     seemed to  enjoy the attention and often stripped in order to afford better
     targets.



                                                                             169


                   Oneof the nicestfolk-customs stillpracticed inmany countries,
     and especially by Witches in the British Isles and parts of the U.S., is to
     place a lighted candle in each and every window  of the house, beginning at
     sundown  on Candlemas Eve (February 1st), allowing them to continue burning
     until sunrise.  Make sure that such candles are well seated against tipping
     and guarded from nearby curtains,  etc.  What a cheery sight it  is on this
     cold, bleak  and dreary  night  to see  house after  house with  candle-lit
     windows!  And, of course, if you are your  Coven's chandler, or if you just
     happen to like making candles, Candlemas Day is THE day for doing it.  Some
     Covens hold candle-making parties and try to make and bless all the candles
     they'll be using for the whole year on this day.

                     Othercustoms ofthe holidayinclude weaving'Brigit's crosses'
     from  straw or  wheat to hang  around the house  for protection, performing
     rites of  spiritual cleansing and  purification, making 'Brigit's  beds' to
     ensure fertility  of mind  and spirit  (and body,  if desired),  and making
     Crowns  of Light (i.e. of  candles) for the High Priestess  to wear for the
     Candlemas Circle,  similar to those worn on  St. Lucy's Day in Scandinavian
     countries.  All in all, this Pagan Festival of Lights, sacred  to the young
     Maiden Goddess, is one of the most beautiful and poetic of the year.   



                                                                             170


                        L A D Y    D A Y:  The Vernal Equinox 
                        ===================================== 
                                   by Mike Nichols

                       Nowcomes theVernal Equinox,and theseason ofSpring reaches
     it's  apex, halfway through  its journey from  Candlemas to  Beltane.  Once
     again, night and  day stand in perfect balance, with the powers of light on
     the ascendancy.  The god of light now wins a victory over his twin, the god
     of darkness.   In the Mabinogion myth reconstruction which I have proposed,
     this is  the day on which the restored  Llew takes his vengeance on Goronwy
     by  piercing him with the sunlight spear.   For Llew was restored/reborn at
     the  Winter Solstice and is now  well/old enough to vanquish his rival/twin
     and mate  with his lover/mother.   And  the great Mother  Goddess, who  has
     returned to  her Virgin aspect at  Candlemas, welcomes the  young sun god's
     embraces and conceives a  child.  The child  will be born nine months  from
     now, at the next Winter Solstice.  And so the cycle closes at last.

                 We think thatthe customssurrounding the celebrationof thespring
     equinox  were imported from Mediterranean  lands, although there  can be no
     doubt that  the first  inhabitants of  the British  Isles  observed it,  as
     evidence from megalithic sites shows.  But it was certainly more popular to
     the  south,  where people  celebrated the  holiday as  New Year's  Day, and
     claimed  it as  the  first day  of  the first  sign of  the  Zodiac, Aries.
     However  you look  at it, it  is certainly a  time of new  beginnings, as a
     simple glance at Nature will prove.

                 In theRoman CatholicChurch, thereare twoholidays whichget mixed
     up with the Vernal Equinox.  The first, occurring on the fixed calendar day
     of March 25th in the  old liturgical calendar, is  called the Feast of  the
     Annunciation  of the Blessed Virgin  Mary (or B.V.M.,  as she was typically
     abbreviated in  Catholic Missals).   'Annunciation' means  an announcement.
     This is the day  that the angel Gabriel announced to Mary  that she was 'in
     the family  way'.  Naturally,  this had to  be announced since  Mary, being
     still a virgin, would have no other means of knowing it.  (Quit scoffing, O
     ye  of little faith!)   Why did the Church pick  the Vernal Equinox for the
     commemoration  of this  event?    Because it  was  necessary to  have  Mary
     conceive the child Jesus a full nine months before his  birth at the Winter
     Solstice  (i.e.,  Christmas,  celebrated  on  the  fixed  calendar  date of
     December 25).    Mary's pregnancy  would take  the natural  nine months  to
     complete, even if the conception was a bit unorthodox.

                 Asmentionedbefore, theolder Paganequivalentof thisscene focuses
     on the joyous process of natural  conception, when the young virgin Goddess
     (in this case, 'virgin' in the original sense of meaning 'unmarried') mates
     with the  young solar  God,  who has  just displaced  his rival.   This  is
     probably  not their  first mating,  however.   In  the mythical  sense, the
     couple  may have  been lovers since  Candlemas, when the  young God reached
     puberty.   But  the young  Goddess  was recently  a mother  (at the  Winter
     Solstice)  and is  probably  still  nursing  her  new  child.    Therefore,
     conception  is naturally delayed  for six weeks or  so and, despite earlier
     matings with the  God, She does  not conceive until (surprise!)  the Vernal
     Equinox.   This may also  be their Hand-fasting,  a sacred marriage between
     God and Goddess called a Hierogamy, the ultimate Great Rite.   Probably the
     nicest study  of this theme  occurs in  M. Esther Harding's  book, 'Woman's
     Mysteries'.    Probably  the nicest  description  of  it  occurs  in M.  Z.
     Bradley's 'Mists  of Avalon', in  the scene where Morgan  and Arthur assume
     the sacred roles.  (Bradley follows the British custom of transferring  the
     episode  to  Beltane,  when  the climate  is  more  suited  to its  outdoor
     celebration.)



                                                                             171

                 The other Christianholiday which gets mixedup in this isEaster.
     Easter, too, celebrates the victory of a god of light (Jesus) over darkness
     (death), so  it makes sense to  place it at  this season.   Ironically, the
     name 'Easter' was  taken from the name of a  Teutonic lunar Goddess, Eostre
     (from  whence we also get  the name of the female  hormone, estrogen).  Her
     chief symbols were the bunny (both for fertility and because her worshipers
     saw  a hare in the  full moon) and  the egg (symbolic of  the cosmic egg of
     creation), images which Christians have been hard pressed to explain.   Her
     holiday, the Eostara, was held on the Vernal Equinox Full Moon.  Of course,
     the Church doesn't celebrate full moons, even if they do calculate by them,
     so they  planted their Easter  on the  following Sunday.   Thus, Easter  is
     always  the  first Sunday,  after  the first  Full Moon,  after  the Vernal
     Equinox.  If you've ever wondered why Easter moved all around the calendar,
     now  you know.  (By the  way, the Catholic Church was  so adamant about NOT
     incorporating   lunar  Goddess   symbolism  that   they  added   a  further
     calculation: if  Easter Sunday were to  fall on the Full  Moon itself, then
     Easter was postponed to the following Sunday instead.)

                 Incidentally,this raisesanotherpoint: recently,some Pagantradi-
     tions began referring to the Vernal Equinox as Eostara.  Historically, this
     is incorrect.  Eostara is a lunar holiday, honoring a lunar Goddess, at the
     Vernal  Full Moon.   Hence,  the  name 'Eostara'  is best  reserved to  the
     nearest  Esbat,  rather than  the  Sabbat  itself.   How  this  happened is
     difficult to  say.  However,  it is notable  that some  of the same  groups
     misappropriated the term 'Lady  Day' for Beltane,  which left no good  folk
     name for the Equinox.  Thus, Eostara was misappropriated for it, completing
     a chain-reaction of displacement.   Needless to say,  the old and  accepted
     folk  name for  the Vernal  Equinox is  'Lady Day'.   Christians  sometimes
     insist that the title  is in honor of Mary and her Annunciation, but Pagans
     will smile knowingly.

                 Anothermythological motifwhich mustsurely arrestour attentionat
     this time of  year is that of  the descent of the  God or Goddess into  the
     Underworld.  Perhaps we  see this most clearly in the  Christian tradition.
     Beginning with his death on the cross on Good Friday, it is said that Jesus
     'descended into hell'  for the three days that his body  lay entombed.  But
     on the  third day (that is, Easter Sunday),  his body and soul rejoined, he
     arose from the dead and ascended into heaven.   By a strange 'coincidence',
     most  ancient  Pagan religions  speak of  the  Goddess descending  into the
     Underworld, also for a period of three days.  
             Why three days? If weremember that we arehere dealing withthe lunar
     aspect  of the Goddess, the reason  should be obvious.  As  the text of one
     Book of Shadows gives it, '...as the moon waxes  and wanes, and walks three
     nights in darkness, so the  Goddess once spent three nights in  the Kingdom
     of Death.'  In our modern world, alienated as it is from nature, we tend to
     mark the time of the New Moon (when no moon is visible) as a single date on
     a calendar.  We tend to forget that  the moon is also hidden from our  view
     on the day before and the day after our calendar date.  But this did not go
     unnoticed by our ancestors,  who always speak of the Goddess's sojourn into
     the land of Death as lasting for three  days.  Is it any wonder then,  that
     we celebrate the next Full Moon (the Eostara) as the  return of the Goddess
     from chthonic regions?



                                                                             172


                 Naturally, thisis the seasonto celebrate thevictory oflife over
     death, as any nature-lover will affirm.  And the Christian religion was not
     misguided by celebrating Christ's  victory over death at this  same season.
     Nor is Christ  the only solar  hero to journey  into the underworld.   King
     Arthur, for example, does  the same thing when he sets  sail in his magical
     ship, Prydwen, to  bring back precious gifts (i.e. the  gifts of life) from
     the Land  of the  Dead, as we  are told  in the  'Mabinogi'.  Welsh  triads
     allude to Gwydion and  Amaethon doing much the  same thing.  In  fact, this
     theme is  so universal that  mythologists refer to  it by a  common phrase,
     'the harrowing of hell'.

                 However,one mightconjecturethat thedescent intohell, orthe land
     of the dead, was originally accomplished, not by a solar male deity, but by
     a lunar female  deity.  It is Nature  Herself who, in Spring,  returns from
     the Underworld with her  gift of abundant life.  Solar heroes may have laid
     claim to this theme much later.  The  very fact that we are dealing with  a
     three-day period of absence should tell us we are dealing with a lunar, not
     solar, theme.  (Although one must make exception for those  occasional MALE
     lunar deities, such  as the Assyrian  god, Sin.)  At  any rate, one  of the
     nicest modern renditions of the harrowing of hell appears in  many Books of
     Shadows  as 'The  Descent of  the  Goddess'.   Lady Day  may be  especially
     appropriate for  the celebration  of this  theme, whether  by storytelling,
     reading, or dramatic re-enactment.

                   For modernWitches, Lady Day isone of the LesserSabbats or Low
     Holidays of  the year, one  of the four quarter-days.   And what  date will
     Witches choose to celebrate?  They  may choose the traditional folk 'fixed'
     date of March 25th,  starting on its  Eve.  Or they  may choose the  actual
     equinox point, when the Sun crosses the Equator and enters the astrological
     sign of Aries.   This year (1988), that will occur  at 3:39 am CST on March
     20th.  



                                                                             173


                           L A M M A S:  The First Harvest 
                           =============================== 
                               by Mike Nichols        
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *    
        Once upon a Lammas Night
            When corn rigs are bonny,
            Beneath the Moon's unclouded light,
            I held awhile to Annie...      
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *  
                   Although inthe heatof aMid-western summerit mightbe difficult
     to  discern, the festival of Lammas  (Aug 1st) marks the  end of summer and
     the  beginning of fall.  The days now  grow visibly shorter and by the time
     we've  reached  autumn's end  (Oct 31st),  we will  have  run the  gamut of
     temperature from the  heat of August  to the cold  and (sometimes) snow  of
     November.  And in the midst of it, a perfect Mid-western autumn.  
             The history of Lammasis as convoluted as allthe rest of theold folk
     holidays.   It  is of  course a  cross-quarter  day, one  of the  four High
     Holidays or Greater  Sabbats of Witchcraft,  occurring 1/4 of a  year after
     Beltane.  It's true astrological  point is 15 degrees Leo, which  occurs at
     1:18  am CDT, Aug 6th this year (1988), but tradition has set August 1st as
     the day Lammas is typically celebrated.  The celebration proper would begin
     on sundown of the previous  evening, our July 31st, since the  Celts reckon
     their days from sundown to sundown.

                 However,British Witchesoften referto theastrological dateof Aug
     6th as Old Lammas, and folklorists call it Lammas O.S. ('Old Style').  This
     date  has long  been  considered a  'power  point' of  the  Zodiac, and  is
     symbolized by  the Lion, one of the 'tetramorph' figures found on the Tarot
     cards, the  World and the Wheel  of Fortune (the other  three figures being
     the Bull, the Eagle, and the  Spirit).  Astrologers know these four figures
     as the symbols of the four 'fixed' signs of the Zodiac, and these naturally
     align with the  four Great Sabbats of Witchcraft.   Christians have adopted
     the same iconography to represent the four gospel-writers.

                 'Lammas'was themedieval Christiannamefor theholiday andit means
     'loaf-mass', for this was the  day on which loaves of bread were baked from
     the first grain harvest and laid on the church altars as offerings.  It was
     a day representative of 'first fruits' and early harvest.

                 InIrish Gaelic,the feastwas referredto as'Lugnasadh', afeast to
     commemorate the funeral games of the Irish sun-god Lugh.  However, there is
     some confusion on this point.   Although at first glance, it may  seem that
     we are celebrating the death of the Lugh, the  god of light does not really
     die (mythically)  until the autumnal equinox.   And indeed, if  we read the
     Irish  myths closer, we discover that it is  not Lugh's death that is being
     celebrated,  but the  funeral games  which Lugh  hosted to  commemorate the
     death  of his  foster- mother,  Taillte.   That is  why the  Lugnasadh cel-
     ebrations in Ireland are often called the 'Tailltean Games'.      
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *    
       The time went by with careless heed
           Between the late and early,
           With small persuasion she agreed
           To see me through the barley...    
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *  



                                                                             174

                 Onecommon feature of the Games were the 'Tailltean marriages, a
     rather informal  marriage that lasted for only 'a  year and a day' or until
     next  Lammas.   At  that  time, the  couple  could decide  to  continue the
     arrangement if it pleased them, or to stand back to back and walk away from
     one another,  thus bringing the Tailltean marriage to a formal close.  Such
     trial marriages (obviously related to the  Wiccan 'Handfasting') were quite
     common even into the 1500's,  although it was something one 'didn't  bother
     the  parish priest about'.  Indeed, such ceremonies were usually solemnized
     by  a poet,  bard, or  shanachie (or,  it may  be guessed,  by a  priest or
     priestess of the Old Religion).

                 Lammastidewasalso thetraditional timeofyear forcraft festivals.
     The  medieval guilds  would  create  elaborate  displays  of  their  wares,
     decorating  their  shops  and  themselves in  bright  colors  and  ribbons,
     marching in parades,  and performing strange,  ceremonial plays and  dances
     for  the entranced onlookers.  The atmosphere  must have been quite similar
     to  our modern-day  Renaissance Festivals,  such as  the one  celebrated in
     near-by Bonner Springs, Kansas, each fall.

                 Aceremonial highlight ofsuch festivalswas the'Catherine wheel'.
     Although the Roman  Church moved St. Catherine's  feast day all  around the
     calender  with bewildering  frequency, it's  most popular date  was Lammas.
     (They also kept trying to expel this much-loved saint from the ranks of the
     blessed  because she was mythical  rather than historical,  and because her
     worship gave  rise to the  heretical sect  known as the  Cathari.)  At  any
     rate, a  large  wagon wheel was taken to the top of a near-by hill, covered
     with  tar,  set  aflame, and  ceremoniously  rolled  down the  hill.   Some
     mythologists see  in this ritual the  remnants of a Pagan  rite symbolizing
     the end  of  summer, the  flaming  disk  representing the  sun-god  in  his
     decline.  And just as the sun king has now reached the autumn of his years,
     his rival or dark self has just reached puberty.  

             Many commentators have bewailedthe fact that traditional Gardnerian
     and  Alexandrian  Books of  Shadows say  very little  about the  holiday of
     Lammas,  stating only  that  poles should  be  ridden  and a  circle  dance
     performed.  This seems strange, for Lammas is a holiday of rich mythic  and
     cultural   associations,  providing   endless   resources  for   liturgical
     celebration.    
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *    
       Corn rigs and barley rigs,
           Corn rigs are bonny!
           I'll not forget that happy night
           Among the rigs with Annie!    
     *    *    *     *    *    *    *    *    *    *     *    *    *    *    *  
     [Verse quotations by Robert Burns, as handed  down through several Books of
     Shadows.]



                                                                             175

                               H A R V E S T   H O M E 
                               =======================
                                by Mike Nichols       

     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *    
      There were three men came out of the West,
          Their fortunes for to try,
          And these three men made a solemn vow,
          John Barleycorn must die...    
     *    *    *    *    *    *    *    *    *    *    *    *    *    *    *  
                   Despite the bad publicity  generated by Thomas Tryon's novel,
     Harvest Home is the pleasantest of  holidays.  Admittedly,  it does involve
     the concept of sacrifice, but one that  is symbolic only.  The sacrifice is
     that of the spirit  of vegetation, John  Barleycorn.   Occurring 1/4 of the
     year    after  Midsummer, Harvest  Home    represents mid-autumn,  autumn's
     height.  It is also the Autumnal   Equinox, one of the quarter days of  the
     year,  a  Lesser Sabbat  and a  Low   Holiday  in modern  Witchcraft.      
     Technically, an equinox  is an   astronomical point and,  due to the   fact
     that the  earth wobbles on its   axis slightly  (rather like a top   that's
     slowing down),  the date may   vary by a few  days depending on  the  year.
     The autumnal equinox  occurs  when  the sun  crosses the equator  on   it's
     apparent journey southward, and   we experience a day and a night that  are
     of  equal duration.   Up until  Harvest  Home, the hours  of daylight  have
     been greater than  the hours  from  dusk  to dawn.   But from  now on,  the
     reverse holds true.   Astrologers know  this  as the date on which  the sun
     enters the sign of Libra, the Balance  (an appropriate symbol of a balanced
     day  and  night).   This year  (1988)  it   will occur  at  2:29 pm  CDT on
     September  22nd.

                 However, since most European  peasants were not accomplished at
     calculating the exact date of the  equinox, they celebrated the event on  a
     fixed  calendar  date,  September 25th,    a  holiday  the medieval  Church
     Christianized under the name of   'Michaelmas', the feast of the  Archangel
     Michael.  (One  wonders if,  at  some point, the R.C. Church   contemplated
     assigning  the four  quarter days of the year to the four  Archangels, just
     as they assigned the  four cross-quarter days to the  four  gospel-writers.
     Further evidence for  this may be seen in the fact that  there was a  brief
     flirtation  with  calling the  Vernal Equinox   'Gabrielmas', ostensibly to
     commemorate  the angel  Gabriel's   announcement  to Mary  on  Lady Day.)  
     Again,  it must  be remembered  that the   Celts  reckoned their  days from
     sundown  to sundown, so  the September 25th  festivities actually  begin on
     the  previous sundown (our September 24th).

                 Although our Paganancestors  probably celebrated HarvestHome on
     September 25th, modern Witches  and  Pagans, with their  desk-top computers
     for making  finer calculations, seem  to  prefer the  actual equinox point,
     beginning  the celebration  on its  eve   (this  year, sunset  on September
     21st).

                 Mythically, thisis the day of the  yearwhen the god of light is
     defeated  by his twin and alter-ego, the god of  darkness.  It is the  time
     of the year when  night conquers day.  And as I   have recently shown in my
     seasonal   reconstruction of the  Welsh myth of   Blodeuwedd, the  Autumnal
     Equinox is  the only day of the whole year when  Llew (light) is vulnerable
     and it  is   possible to  defeat  him.   Llew now   stands  on the  balance
     (Libra/autumnal   equinox), with one  foot on the   cauldron (Cancer/summer
     solstice) and   his other  foot on the  goat   (Capricorn/winter solstice).
     Thus he   is betrayed  by Blodeuwedd, the  Virgin  (Virgo)  and transformed
     into an Eagle  (Scorpio).



                                                                             176

                 Twothings arenow likelyto occur mythically,in rapidsuccession. 
     Having defeated Llew, Goronwy  (darkness) now takes over Llew's  functions,
     both as lover to   Blodeuwedd, the Goddess, and as King  of  our own world.
     Although Goronwy,  the Horned King,  now sits on Llew's  throne  and begins
     his rule  immediately,  his formal coronation  will not be  for another six
     weeks,  occurring at Samhain (Halloween) or  the beginning  of Winter, when
     he   becomes the Winter Lord,  the Dark  King, Lord  of Misrule.  Goronwy's
     other  function has more  immediate  results,  however.  He  mates with the
     virgin  goddess, and  Blodeuwedd   conceives, and will  give birth  -- nine
     months later (at  the Summer Solstice)  -- to Goronwy's  son, who is really
     another incarnation of himself, the  Dark Child.    

          Llew's sacrificial death  at   Harvest Home also  identifies him  with
     John Barleycorn, spirit of the fields.   Thus, Llew represents not only the
     sun's power, but also the sun's life  trapped and crystallized in the corn.
       Often this corn spiritwas believed to  reside most especially in the last
     sheaf or shock harvested, which was  dressed in fine clothes, or woven into
     a  wicker-like man-shaped form.  This  effigy was then cut and carried from
     the field,  and usually  burned, amidst   much rejoicing.   So one  may see
     Blodeuwedd and  Goronwy in a  new guise,   not as  conspirators who  murder
     their  king,  but as kindly farmers  who  harvest  the crop which they  had
     planted and so  lovingly cared  for.    And yet, anyone  who knows the  old
     ballad of John Barleycorn knows that  we have not heard the last of him.  
     *    *    *    *    *    *    *    *     *    *    *    *    *    *        
     They let him stand till  midsummer's day,
           Till he looked both pale and wan,
           And little Sir John's grown a  long, long beard
           And so become a man...     
     *    *    *    *    *    *    *    *     *    *    *    *    *    *    

          Incidentally,  this annual  mock   sacrifice  of  a large  wicker-work
     figure (representing the  vegetation  spirit) may  have been the  origin of
     the misconception  that Druids  made   human sacrifices.   This  charge was
     first made by  Julius Caesar (who  may  not have  had the most  unbiased of
     motives), and has been re-stated many  times  since.  However, as has often
     been  pointed  out,  the only  historians   besides  Caesar  who  make this
     accusation are  those who have  read  Caesar.   And  in fact, upon  reading
     Caesar's 'Gallic Wars' closely,  one  discovers that Caesar never claims to
     have actually  witnessed such  a  sacrifice.   Nor does  he  claim to  have
     talked  to  anyone  else who  did.    In  fact,  there is  not  one  single
     eyewitness  account of a  human  sacrifice  performed by Druids  in all  of
     history!

                 Nor isthere any archeological evidenceto support thecharge. If,
     for example, human sacrifices had been  performed at the  same ritual sites
     year after  year, there would  be   physical traces.   Yet there  is not  a
     scrap.  Nor is there any native  tradition or history which lends  support.
     In fact, insular tradition  seems to point in the opposite  direction.  The
     Druid's  reverence for   life was so  strict that they  refused  to  lift a
     sword to  defend themselves  when massacred by  Roman soldiers on  the Isle
     of Mona.  Irish brehon laws   forbade a Druid to  touch a weapon, and   any
     soul rash enough to unsheathe a  sword in the presence of a Druid would  be
     executed for such an outrage!         Jesse Weston, in her brilliant  study
     of the Four Hallows of British  myth, 'From Ritual to Romance', points  out
     that British folk tradition is,  however, full of MOCK sacrifices.  In  the
     case of the wicker-man, such  figures were referred to in very  personified
     terms, dressed  in clothes,  addressed by name, etc.   In such a  religious
     ritual drama, everybody  played along.    



                                                                             177


     *     *    *    *    *     *    *     *     *    *    *    *     *    *    
     They've hired men with scythes so  sharp,
          To cut him off at the knee,
          They've rolled him and tied him by  the waist
          Serving him most barbarously...     
     *    *    *    *    *    *    *    *     *    *    *    *    *    *    

                         Inthe medievalmiracle-play traditionofthe 'RiseUp,Jock'
     variety (performed  by troupes  of   mummers at all  the village  fairs), a
     young harlequin-like king always  underwent a mock sacrificial death.   But
     invariably,  the  traditional cast    of characters  included  a mysterious
     'Doctor' who had learned many secrets  while 'travelling in foreign lands'.
       The Doctor reaches into his bag of   tricks, plies some magical cure, and
     presto! the young king rises up hale  and whole again, to the cheers of the
     crowd.  As Weston so sensibly points  out,  if the young king were ACTUALLY
     killed, he couldn't  very well rise up  again, which  is the whole point of
     the ritual drama!  It is an enactment of  the death and resurrection of the
     vegetation spirit.  And what better  time to perform it than at the  end of
     the harvest season?

                 In the rhythm ofthe year, Harvest Home marks atime of restafter
     hard work.  The  crops are gathered in, and  winter is  still a month and a
     half away!   Although the nights are  getting  cooler,  the days are  still
     warm, and there is something magical in the  sunlight, for it seems silvery
     and   indirect.  As we  pursue our gentle   hobbies of making  corn dollies
     (those   tiny  vegetation spirits)  and wheat   weaving,  our  attention is
     suddenly  arrested by the  sound of baying from  the skies  (the 'Hounds of
     Annwn'   passing?), as lines  of geese  cut  silhouettes  across a  harvest
     moon.   And we move closer to the  hearth, the  longer evening hours giving
     us time to  catch up on our reading, munching on  popcorn balls and caramel
     apples  and   sipping home-brewed  mead or  ale.   What   a wonderful  time
     Harvest Home is!  And   how lucky we are to live in a part  of  the country
     where the season's changes  are so dramatic and majestic!  
     *    *    *    *    *    *     *     *    *    *    *    *    *     *      
     And little Sir John in the  nut-brown bowl--
        And he's brandy in the glass,
        And little Sir John in the  nut-brown bowl
        Proved the strongest man at last.     
     *    *    *    *    *    *    *    *     *    *    *    *    *    *        



                                                                             178

                          T H E   D E A T H   O F   L L E W 
                           A Seasonal Interpretation 
                          ================================= 
                                by Mike Nichols       

     *    *    *    *    *    *    *    *   *    *    *    *    *    *    *     
        Not of father, nor of mother
             Was my blood, was my body.
             I was spellbound by Gwydion,
             Prime enchanter of the Britons,
             When he formed me from nine blossoms.
                   --'Hanes Blodeuwedd'                 R. Graves, trans.     * 
     *    *    *    *    *    *    *   *    *    *    *    *    *    *  
                     In mostPagan cultures, thesun godis seen assplit betweentwo
     rival personalities: the god of light and his twin, his 'weird', his 'other
     self', the god of darkness.  They are Gawain and the Green Knight, Gwyn and
     Gwythyr, Llew  and Goronwy, Lugh and Balor, Balan and Balin, the Holly King
     and the  Oak King,  etc.   Often  they are  depicted  as fighting  seasonal
     battles  for  the  favor of  their  goddess/lover,  such  as Creiddylad  or
     Blodeuwedd, who represents Nature.

                 The god of light is always born at the winter solstice, and his
     strength waxes with the lengthening days, until  the moment of his greatest
     power, the summer solstice, the longest day.  And, like a look in a mirror,
     his 'shadow  self', the lord of  darkness, is born at  the summer solstice,
     and his  strength waxes with the lengthening nights until the moment of his
     greatest power, the winter solstice, the longest night.   
          Indirect evidence supporting this mirror-birth pattern is strongest in
     the Christianized form of the Pagan myth.  Many writers, from Robert Graves
     to  Stewart Farrar, have repeatedly  pointed out that  Jesus was identified
     with the Holly King, while John the Baptist was the Oak King.  That is why,
     'of all the  trees that are in the  wood, the Holly tree bears  the crown.'
     If  the birth  of  Jesus,  the  'light  of the  world',  is  celebrated  at
     mid-winter,  Christian folk tradition insists  that John the  Oak King (the
     'dark of the world'?) was born (rather than died) at mid-summer.

                 Itis at this pointthat I must divergefrom the opinion of Robert
     Graves and  other writers who have  followed him.  Graves  believes that at
     midsummer, the Sun King is slain by his rival, the God of Darkness; just as
     the God of  Darkness is, in turn,  slain by the God of  Light at midwinter.
     And yet, in Christian folk tradition (derived from the older Pagan strain),
     it is births, not  deaths, that are associated with the solstices.  For the
     feast of John the Baptist, this  is all the more conspicuous, as  it breaks
     the rules regarding all other saints.      

          John is the ONLY saint in the entire Catholic  hagiography whose feast
     day is a commemoration of his  birth, rather than his death.  A  generation
     ago, Catholic nuns were fond of explaining that a saint  is commemorated on
     the anniversary of his  or her death because it  was really a 'birth'  into
     the  Kingdom  of Heaven.   But  John the  Baptist,  the sole  exception, is
     emphatically  commemorated on the anniversary of his birth into THIS world.
     Although this makes no sense viewed from a Christian perspective,  it makes
     perfect  poetic sense  from  the viewpoint  of  Pagan symbolism.    (John's
     earlier Pagan associations are treated in my essay on Midsummer.)  



                                                                             179


             So if births are associated with the solstices, whendo the symbolic
     deaths occur?  When does Goronwy slay Llew and when does Llew, in his turn,
     slay Goronwy?   When does darkness conquer light or light conquer darkness?
     Obviously (to  me, at  least), it  must be at  the two  equinoxes.   At the
     autumnal equinox, the hours  of light in the day are  eclipsed by the hours
     of darkness.   At the vernal equinox,  the process is reversed.   Also, the
     autumnal  equinox,  called  'Harvest  Home',  is  already  associated  with
     sacrifice, principally that of the spirit of grain or vegetation.   In this
     case, the god of light would be identical.

                 InWelshmythology inparticular, thereisa startlingvindication of
     the seasonal  placement of the  sun god's death, the  significance of which
     occurred to me in a recent dream, and which I haven't seen elsewhere.  Llew
     is the Welsh god of  light, and his name means 'lion'.  (The  lion is often
     the symbol of a sun god.)  He is  betrayed by his 'virgin' wife Blodeuwedd,
     into standing with one foot on the rim  of a cauldron and the other on  the
     back of  a goat.   It  is only  in this way  that Llew  can be  killed, and
     Blodeuwedd's  lover, Goronwy,  Llew's dark  self, is  hiding nearby  with a
     spear at the ready.  But  as Llew is struck with it, he is not  killed.  He
     is instead transformed into an eagle.

                 Putting thisin the form ofa Bardic riddle, itwould go something
     like this:  Who  can tell in what season  the Lion (Llew), betrayed  by the
     Virgin (Blodeuwedd), poised on  the Balance, is transformed into  an Eagle?
     My readers who are astrologers are probably already gasping in recognition.
     The  sequence  is astrological  and in  proper  order:   Leo  (lion), Virgo
     (virgin), Libra (balance), and Scorpio (for which the eagle is a well-known
     alternative symbol).  Also,  the remaining icons, cauldron and  goat, could
     arguably symbolize  Cancer and Capricorn (representing  summer and winter),
     the signs  beginning with  the two  solstice points.   So Llew  is balanced
     between  cauldron and  goat,  between summer  and  winter, on  the  balance
     (Libra) point of the autumnal equinox, with one foot on the summer solstice
     and one foot on the winter solstice.    

          This,  of  course,  is   the  answer  to  a  related   Bardic  riddle.
     Repeatedly, the 'Mabinogion' tells us  that Llew must be standing  with one
     foot on the cauldron and one foot on the goat's back in order to be killed.
     But nowhere does it tell us why.  Why is this particular situation the ONLY
     one  in which  Llew can  be overcome?   Because  it represents  the equinox
     point.   And the autumnal equinox is the  only time of the entire year when
     light (Llew) can be overcome by darkness (Goronwy).

                 Itshould now comeas no surprise that,when it istime for Llew to
     kill Goronwy  in his turn, Llew  insists that Goronwy stands  where he once
     stood  while he (Llew) casts the spear.   This is no mere vindictiveness on
     Llew's part.   For, although the 'Mabinogion' does not say so, it should by
     now be obvious  that this is  the only time when  Goronwy can be  overcome.
     Light can  overcome darkness only  at the equinox  -- this time  the vernal
     equinox.    (Curiously,   even  the  Christian     tradition  retains  this
     association, albeit in a  distorted form, by celebrating Jesus'  death near
     the time of the vernal equinox.)



                                                                             180


                 TheWelsh myth concludeswith Gwydion pursuingthe faithless Blod-
     euwedd through the night sky, and a path of white flowers springs up in the
     wake  of her passing,  which we today  know as the Milky  Way. When Gwydion
     catches  her, he transforms  her into an  owl, a fitting  symbol of autumn,
     just  as her  earlier association  with flowers  (she was  made from  them)
     equates her with spring.  Thus, while Llew and Goronwy represent summer and
     winter, Blodeuwedd  herself  represents both  spring  and fall,  as  patron
     goddess of flowers and owls, respectively.

                 Althoughit is far morespeculative than thepreceding material, a
     final  consideration would pursue this mirror-like life pattern of Llew and
     Goronwy  to its  ultimate  conclusion.   Although Llew  is struck  with the
     sunlight spear at the autumnal equinox, and  so 'dies' as a human, it takes
     a while before Gwydion discovers him in his eagle  form.  How long?  We may
     speculate 13 weeks, when the sun reaches the midpoint of the sign (or form)
     of the eagle, Scorpio -- on Halloween.  And if this is true, it may be that
     Llew,  the sun god, finally 'dies' to the upper world on Halloween, and now
     passes through the gates of death,  where he is immediately crowned king of
     the  underworld, the Lord of  Misrule!  (In  medieval tradition, the person
     proclaimed as 'Lord  of Misrule' reigned from Halloween to Old Christmas --
     or, before the calender changes, until the winter solstice.)

                 Meanwhile, Goronwy (withBlodeuwedd athis side) iscrowned kingin
     the  upper world, and occupies  Llew's old throne,  beginning on Halloween.
     Thus,  by winter  solstice, Goronwy  has reached  his position  of greatest
     strength  in  OUR world,  at  the same  moment  that Llew,  now  sitting on
     Goronwy's  old throne,  reaches his  position of  greatest strength  in the
     underworld.   However, at the moment  of the winter solstice,  Llew is born
     again, as a babe, (and as his own  son!) into our world.  And as Llew later
     reaches  manhood and dispatches Goronwy at the vernal equinox, Goronwy will
     then ascend the underworld throne  at Beltane, but will be reborn  into our
     world at midsummer, as a babe, later to defeat Llew all over again.  And so
     the cycle closes  at last,  resembling nothing  so much  as an  intricately
     woven, never-ending bit of Celtic knotwork.      

          So Midsummer (to me, at least) is a celebration  of the sun god at his
     zenith, a crowned king on his throne.  He is at the height of his power and
     still 1/4 of a year  away from his ritual death at the hands  of his rival.
     However, at  the very moment of  his greatest strength, his  dark twin, the
     seed of his destruction, is born -- just as the days begin to shorten.  The
     spear and the cauldron have often been used as symbols for this holiday and
     it should now be easy to see why.  Sun gods are virtually always associated
     with spears (even Jesus is  pierced by one), and the midsummer  cauldron of
     Cancer is  a symbol of  the Goddess in  her fullness.   If we  have learned
     anything from this story from the  fourth branch of the 'Mabinogion', it is
     about the  power of myth --  how it may  still instruct and guide  us, many
     centuries  after it  has passed  from oral  to written  tradition.   And in
     studying it, we have barely scratched the surface. 



                                                                             181

                              SPRING EQUINOX CEREMONY   

     Preparations: 
          A wheel symbol stands on the altar; it may be anything that feels 
     suitable a cut out disc painted yellow or gold and decorated with 
     spring  flowers, a circular mirror, around brass  tray.   The High Priest's
     robe,  if any, and accessories should be symbolic  of the Sun; any metal he
     wears should be gold, gilt,brass or bronze.   The altar, if indoors, should
     be decorated  with  springflowers  particularly the  yellow  ones  such  as
     daffodils,primroses, gorse, or  forsythia. One banquet should  be ready for
     handing to the Spring Queen, and a chaplet of flowers for her crowning. The
     Spring Queen is one of the younger women in the Coven.    

          The cauldron is placed in the center of the circle, with an unlit 
     candle in it. If outside, and conditions permit, a bonfire is made ready to
     light. A taper is placed ready on the altar for the Maiden to carry fire to
     the High Priest.

          A phallic wand is on the altar.

          Half as many cords as there are people present are ready on the 
          altar, tied together at their center point in a single knot. If 
          there is an odd number of people, add one before dividing by two.

          As part of the feasting and offering to the Gods, you can use hard 
          boiled eggs with painted shells. These symbolize the World Egg, 
          laid by the Goddess and hatched by the heat of the Sun of the God.

     The High Priest moves to  stands in the East, and the High Priestess in the
     West, facing each other over the unlit bonfire. The High  Priestess carries
     the  phallic wand  in her  right  hand. The  rest of  the Coven  distribute
     themselves around the rest of the perimeter of the Circle.

     The High Priestess says:
     
            "We kindle this fire today
          In presence of the Holy Ones,
          Without malice, without jealousy, without envy,
          Without fear of aught beneath the Sun
          But the High Gods.
          Thee we invoke, O Light of Life,
          Be Thou a bright flame before us,
          Be Thou a guiding star above us,
          Be Thou a smooth path beneath us;
          Kindle Thou within our hearts
          A flame of love for our neighbors,
          To our foes, to our friends, to our kindred all,
          To all men on the broad earth.
          O merciful Son of Cerridwen,
          From the lowliest thing that liveth
          To the Name which is highest of all."



                                                                             182

             The High Priestess holds the phallic wand  on high and walks slowly
     deosil around the bonfire or cauldron to stand in front of the High Priest.
     She says:

          "O Sun, be Thou ready to conquer the Dark!"

             The High Priestess presents thephallic wand the High Priest andthen
     steps to one side.
             The High Priest holds up the wand in  salute and replaces it on the
     altar.
             The Maidenlights the taper fromone of the altarcandles and presents
          it to the High Priest. The Maiden then steps to one side.
         
             The High  Priest carries the taper to the bonfire and lights it. He
     gives the taper back to the Maiden, who blows it out and replaces it on the
     altar. She then picks up the cords and gives them to the High Priest.

            The High  Priestess arranges  everyone around  the fire, man  facing
     woman as far as  possible. The High Priest hands out the  ends of the cords
     in  accordance with  her instructions,retaining  on end  of the  final cord
     himself  and handing the other end of it to the High Priestess. If there is
     an odd number of people, with more men then women, he holds on to  two cord
     ends himself, or if more women then men, the High Priestess does the  same.
     Either  way, both of them  must be linked with  two members of the opposite
     sex.

          When everyone  is holding a cord,  they all pull the  cords taut, with
     the central  knot above the  fire. They then  start circling deosil  in the
     Wheel dance,  building up speed, always keeping the cords taut and the knot
     over the fire. Any chant can be used that sounds good.

                     Thenthe Covenall sitin acircle roundthe fire.The HighPriest
     gathers up the cords, being careful not to let them get burned and replaces
     them on the altar.

          The High Priest  names one  of the women  to be  the Spring Queen  and
     stands her in front of the altar. He crowns her with the chaplet of flowers
     and gives her the Five Fold Kiss.

                     The HighPriest stepsback andcalls forward eachman inturn to
     give the Spring Queen the FiveFold Kiss. When the last man has done so, the
     High Priest presents the Spring Queen with her bouquet.
          Then,  starting with the Spring  Queen, everyone jumps  over the fire,
     singly or in couples, not forgetting to wish.


     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale 1983



                                                                             183

                      SMUDGING: HOW TO DO IT--HOW NOT TO DO IT 
                                                  ~~~ 
                                           
     I came across a very interesting article from "Shaman's Drum" which 
     was reprinted for Vision Quest Bookstore.  I will attempt to convey 
     the gist of it, along with my views, as a student of the Ways of the 
     Teneh, about it. Smudging is a way of using the smoke from burning 
     herbs as a way to cleanse the body, an object, or a given area of 
     negative influences.  I myself use smudging to "cleanse" crystals 
     before using them in jewelry projects I may do, and for protecting my 
     home from some recent "bad vibe"-producing events. (landlord 
     troubles!)  I imagine that the skillful use of the proper herbs could 
     help in warding and banishing ceremonies as well, if used properly and 
     with reverence. The three most used plant material for smudging are 
     sage of all types, cedar, and sweetgrass. 
      
     Sage 
     ~~~~ 
     There are two major genii and several varieties of each genus of Sage 
     that are used for smudging.  Salvia, or the herb sage used for cooking, 
     comes in two major varieties: S. Officinalis, commonly known as Garden 
     Sage, and S. Apiana, commonly known as White Sage.  Salvia varieties 
     have long been acknowledged as healing herbs, reflected in the fact 
     that its genus name comes from the Latin root word *salvare*, which is 
     the verb "to heal" or "to save." Artemisia is the genus commonly 
     considered "Sagebrush", and is more common in the wilds out here in 
     California. There are two major varieties to the Artemisia genus: 
     A. Californica, or Common Sagebrush, and A. Vulgaris, or Mugwort. 
     There are many other varieties of both Salvia and Artemisia, and all are 
     effective in smudging.  Sage is burned in smudging ceremonies to drive 
     out evil spirits, negative thoughts and feelings, and to keep Gan'n 
     (negative entities) away from areas where ceremonials take place.  In 
     the Plains Sweatlodge, the floor of the structure is strewn with sage 
     leaves for the participants to  rub on their bodies during the sweat. 
     Sage is also used in keeping sacred objects like pipes or Peyote wands 
     safe from negative influence.  In the Sioux nation, the Sacred Pipe is 
     kept in a bundle with sage boughs.  I would think special crystals could 
     be so protected this way as well. 
      
     Cedar 
     ~~~~~ 
     True cedar is of the Thuja and Libocedrus genii.  Some Junipers 
     (Juniperus genus) are also called "cedar", thus complicating things some. 
     Some Juniper varieties ARE cleansing herbs, especially J. Monosperma, or 
     Desert White Cedar.  But for smudging, the best is Western Red Cedar 
     (Thuja occidentalis) and California Incense Cedar (Libocedrus descurrens). 
     Cedar is burnt while praying to the Great Spirit (Usen', the Source--also 
     known to Plains nations as Wakan Tanka) in meditation, and also to bless a 
     house before moving in as is the tradition in the Northwest and 
     Western Canada.  It works both as a purifier and as a way to attract 
     GOOD energy in your direction.  It is usually available in herb stores 
     in chipped form, which must be sprinkled over a charcoal in a brazier. 
      I like a piece of charcoaled mesquite for this purpose, rather than 
     the commercial charcoal cake. 
      



                                                                             184


     Sweetgrass 
     ~~~~~~~~~~ 
     Very important to the Sioux and Cherokee nations, its botanical name is 
     Hierochloe Oderata.  In these tribes, the sweetgrass is braided like hair 
     braids. It could be burnt by lighting the end of it, or (more economically)
     by shaving little bits of it onto charcoal in a brazier.  Again, use 
     charcoaled Mesquite (I believe it comes packaged for barbecue use 
     under the brand name "Red Arrow") to burn it, not pressed charcoal 
     tablets.  Sweetgrass is burnt after smudging with sage, to welcome in 
     good influences after the bad had been driven out. Sweetgrass is very 
     rare today, and traditional Plains people have been attempting to 
     protect the last of it.  Myself, I believe that Cedar, which is not 
     endangered, can safely be used this way.  Also Pinon pine needles 
     (used more frequently by the Southwest Teneh, like the Navajo and 
     Apache as well as the Pueblo people and the Zuni) and Copal (used by 
     the Yaqui and in ancient times by the Azteca and the Maya) have 
     similar effect.  The three mentioned here are readily available either 
     through gathering yourself or, in the case of copal resin, from any 
     good herb shop. 
      
     Using Smudging 
     ~~~~~ ~~~~~~~~ 
     Burn clippings of the herb in a brazier...not a shell as some "new age" 
     shamanic circles do...it is an insult to White Painted Woman (The  Goddess)
     to do this, especially with the abalone shell which is especially sacred 
     to Her. If the herb is bundled in a "wand", you can also  light the end 
     of the wand that isn't woody and use  that.  I like the latter way.  Direct
     the smoke with your hands or with a Peyote (feather) wand over the 
     person or thing you wish to smudge.  If you can see auras, look for 
     discolored places in the aura and direct the healing smoke towards 
     those places on the patient's body.  For cleansing a house, first 
     offer cedar smoke to the four directions outside the house.  Then, 
     take a sage bough and go throughout the inside of the house, making 
     sure the smoke penetrates every nook and cranny of the house.  It 
     might help also, if you have a power animal, to visualize your animal 
     doing these things, to also dance your animal, and if you have a power 
     song, to sing that too.  Then finally, run through the house with a 
     white candle that is well protected, to "light up" the house.  Careful 
     not to burn it down when you do it!!! 
      
     Final Thoughts 
     ~~~~~ ~~~~~~~~ 
     Smudging should be done with care, with reverence, and in an attitude 
     of LOVE.  Show your respect and honor to the plants that Usen' has 
     given us for our healing, and they will return the favor by keeping us 
     well and free from disease and negative energy. Aloe Vera plants, 
     though not to be burnt, are good for the cleansing angle as well.  Keep 
     one or more potted Aloe Veras in the house (modern varieties are too 
     tender to plant in anything but full shade outside) in organic (wood 
     or ceramic, never plastic or metal) pots.  To honor the plant when you 
     transplant it, sprinkle the roots with corn meal and smudge it with 
     cedar once it is transplanted.  The spirit of Aloe Vera is a good 
     protective spirit, and if you burn yourself, can also be used to heal 
     your skin.  BE SURE TO ASK THE PLANT'S PERMISSION before cutting part 
     of the leaf off for the healing juice.  If you don't, the protective 
     power of the plant will cease, and you will be left with but an inert 
     houseplant...and perhaps some bad karma to boot. 
     Hi-dicho, it is finished....ENJU! 
                       Michelle Chihacou White Puma Klein-Hass 



                                                                             185

                  An Introduction to Traditional Wicca 
         c. 1987,  Keepers of the Ancient Mysteries   ( .K.A.M. ) 
      
     Often Traditional Wiccans are asked to describe our religion and 
     beliefs for interested people, who may or may not have confused 
     us with other Pagan religions, with inversions of 
     Christian/Islamic religions like Satanism, or with purely magical 
     traditions with no religious base. There is a lot of flexibility 
     in the ways that we describe ourselves, and one characteristic of 
     Wicca is a large degree of personal liberty to practice as we 
     please. Still, there is an outline that can be described in 
     general terms. Many traditions will depart from one particular or 
     another, but groups departing from all or most of these features 
     are probably non-Wiccan Traditions attempting to stretch or 
     distort the Wiccan name to cover what they want to do. 
      
     Mysteries and Initiation 
      
     Wicca is an Initiatory religion descended from the Ancient 
     Mystery Religions. A mystery religion is not like Catholicism 
     where a Priest is the contact point between the worshiper and the 
     Deity, nor like Protestantism where a sacred Book provides the 
     contact and guidelines for being with the divine. Rather a 
     Mystery Religion is a religion of personal experience and 
     responsibility, in which each worshiper is encouraged, taught and 
     expected to develop an ongoing and positive direct relationship 
     with the Gods. The religion is called a "Mystery" because such 
     experiences are very hard to communicate in words, and are 
     usually distorted in the telling. You have to have been there in 
     person to appreciate what is meant. Near and far-Eastern 
     religions like Buddhism, Hinduism, Taoism and Shinto are probably 
     Mystery traditions, but Wicca is very western in cultural flavor 
     and quite different than eastern religions in many ways. 
      
     A Blend of Pagan Roots 
      
     Most Wiccan Traditions, .K.A.M. included, have particular roots 
     in the British Mystery Traditions. This includes traditions of 
     the Picts who lived before the rise of Celtic consciousness, the 
     early Celts, and some selected aspects of Celtic Druidism. 
     American Wicca is directly descended from British Wicca, brought 
     in the late 1950's by English and American Initiates of 
     Gardnerian, Alexandrian and Celtic Wicca. These traditions are a 
     little like the denominations in Christianity, but hopefully far 
     more harmonious. 
      
     While British Traditions are very strong in Wicca, or the Craft 
     as it is sometimes called, other Western Mystery traditions 
     feature prominently, including the ancient Greek Mysteries of 
     Eleusis,  Italian Mysteries of Rome, Etruria and the general 
     countryside, Mysteries of Egypt and Persia before Islam, and 
     various Babylonian, Assyrian and other mid-eastern Mysteries that 
     flourished before the political rise of the advocates of "one 
     god". 



                                                                             186


     What's In a Name? 
      
     Wicca, Witchecraft, and "The Craft" are used interchangeably at 
     times by many kinds of people. It is fair to say that all Wiccans 
     are Witches, and many of us believe we are the only people 
     entitled to the name. It is important to know that many people 
     call themselves witches who are not in the least Wiccan, and that 
     Masons also refer to themselves as "Craft", with good historical 
     precedent. Carefully question people on the particular things 
     they do and believe as part of their religion rather than relying 
     on labels. Any real Wiccan would welcome such honest inquiry. 
      
     Traditions and Flavor 
      
     There are specific Wiccan beliefs and traditions, including 
     worship of an equal and mated Goddess and God who take many forms 
     and have many Names. Groups who worship only a Goddess or only a 
     God are not traditional Wicca however they may protest, although 
     they may be perfectly good Pagans of another sort. The Wiccan 
     Goddess and God are linked to nature, ordinary love and children 
     -- Wicca is very life affirming in flavor.  
      
     Because we have and love our own Gods, Wiccans have nothing to do 
     with other people's deities or devils, like the Christian God or 
     Satan, the Muslim Allah or the Jewish Jehovah (reputedly not his 
     real name). Christians often deny this fact because they think 
     that their particular god is the only God, and everybody else in 
     the whole world must be worshipping their devil. How arrogant. 
     They're wrong on both counts. 
      
     Traditional Wicca is a religion of personal responsibility and 
     growth. Initiates take on a particular obligation to personal 
     development throughout their lives, and work hard to achieve what 
     we call our "True Will", which is the best possibility that we 
     can conceive for ourselves. Finding your Will isn't easy, and 
     requires a lot of honesty, courage and hard work. It is also very 
     rewarding. 
      
     Wicca is generally a cheerful religion, and has many holidays and 
     festivals. In fact, most of the more pleasant holidays now on our 
     calendar are descended from the roots Wicca draws on, including 
     Christmas, May Day, Easter and Summer Vacation. Wicca is 
     definitely not always serious. Dancing, feasting and general 
     merriment are a central part of the celebrations. 



                                                                             187

      
     Wiccan Ethics 
      
     Wiccans have ethics which are different in nature than most 
     "one-god" religions, which hand out a list of "do's and don'ts". 
     We have a single extremely powerful ethical principal which 
     Initiates are responsible for applying in specific situations 
     according to their best judgment. That principle is called the 
     Wiccan Rede (Old-English for rule) and reads: 
      
     "An (if) it harm none, do as ye Will" 
      
     Based on the earlier mention of "True Will", you will understand 
     that the Rede is far more complex than it sounds, and is quite 
     different than saying "Do whatever you want as long as nobody is 
     hurt". Finding out your Will is difficult sometimes, and figuring 
     out what is harmful, rather than just painful or unpleasant is 
     not much easier. 
      
     Initiation into Wicca 
      
     People become Wiccans only by Initiation, which is a process of 
     contacting and forming a good relationship with the Gods and 
     Goddesses of Wicca. Initiation is preceded by at least a year and 
     a day of preparation and study, and must be performed by a 
     qualified Wiccan Priestess and Priest. The central event of 
     Initiation is between you and your Gods, but the Priestess is 
     necessary to make the Initiation a Wiccan one, to pass some of 
     her power onto you as a new-made Priestess or Priest and to 
     connect you to the Tradition you're joining. 
      
     Women hold the central place in Wicca. A Traditional Coven is 
     always headed by a High Priestess, a Third Degree female Witch 
     with at least three years and three days of specific training. A 
     Priest is optional, but the Priestess is essential. Similarly, a 
     Priest may not Initiate without a Priestess, but a Priestess 
     alone is sufficient. Women are primary in Wicca for many reasons, 
     one of which is that the Goddess is central to our religion. 
      
     One Religion at a Time 
      
     People often ask "Can I become a Wiccan and still remain a 
     Christian, Muslim, practicing Jew, etc. The answer is no. The 
     "one god" religions reject other paths besides their own, 
     including each other's. "One-god" religions also do not exalt the 
     Female as does Wicca, and mixing two such different traditions 
     would water them both down. Besides, you'd have to ask how 
     serious a person who practiced two religions was about either 
     one. Being Jewish is an exception, since it is a race and culture 
     as well as a religion. There are many Wiccan Jews, but they 
     practice Wicca, not Judaism. 



                                                                             188


     Magick and Science 
      
     People interested in Wicca are usually curious about the magick 
     that Wiccans can do. While magick (spelled with a "k" to 
     distinguish from stage conjuring) is not a religion in itself, it 
     is related to our religious beliefs. Wiccans believe that people 
     have many more abilities than are generally realized, and that it 
     is a good idea to develop them. Our magick is a way of using 
     natural forces to change consciousness and material conditions as 
     an expression of our "True Wills". Part of becoming a Wiccan is 
     training in our methods of psychic and magickal development.  
      
     Because we believe that everything a person does returns to them 
     magnified, a Wiccan will not work a magick for harm, since they 
     would pay too high a price. But a helpful magick is good for both 
     the giver and receiver! Wicca is entirely compatible with the 
     scientific method, and we believe all the Gods and forces we work 
     with to be quite natural, not supernatural at all. We do not, 
     however, hold with the kind of scientific dogma or pseudo religion 
     that sees everything as dead matter and neglects its own method 
     by trumpeting "facts" without honest examination of evidence. 
      
     Priestesses at Large? 
      
     Long ago the spiritual (and sometimes physical) ancestors of 
     Wiccans were Priestesses and Priests to the Pagan culture as well 
     as devotees of their Mystery. Now that a Pagan culture is rising 
     again, some ask if today's Wiccans could resume that role. This 
     seems unlikely.  
      
     Today's Pagan culture is very diverse and more interested in 
     exploring and creating new forms than in building on existing 
     traditions. A public role would either dilute our traditions or 
     force them on an unwilling audience. The neo-Pagan community 
     generally prefers "media figures" and rapid membership and 
     growth. This is  not compatible with our slow methods of training 
     and Initiation, the insistence that livelihood come from work 
     outside the Craft, or our needs for privacy. Our religion is not 
     accepted in the American workplace or political system, and may 
     never be. The most powerful Priestesses are often unknown to all 
     but their Coveners. While all Wiccans are Pagans, all Pagans are 
     not Wiccan, and it is best that it remain so. 
      



                                                                             189

                             Principles of Wiccan Beliefs

     1.   We practice rites to attune  ourselves with the natural rhythm of life
     forces marked by the phases of the Moon and the
     seasonal Quarters and Cross Quarter.   

     2.   We recognize  that our intelligence  gives us  a unique responsibility
     toward  our environment.  We  seek  to  live in  harmony  with  Nature,  in
     ecological balance offering fulfillment to
     life and consciousness within an evolutionary concept.   

     3.  We acknowledge  a depth of power far greater than  that apparent to the
     average person.  Because it is  far greater than  ordinary it  is sometimes
     called supernatural,  but we see it as lying within that which is naturally
     potential to all.

     4.  We conceive of the Creative Power in the universe as
     manifesting through polarity -- as masculine and feminine  -- and that this
     same   Creative  Power  lies  in  all people,  and  functions  through  the
     interaction  of  the masculine  and feminine.  We  value neither  above the
     other,  knowing  each to  be  supportive  to the  other.  We  value sex  as
     pleasure, as the symbol and embodiment
     of life, and as  one of the sources of  energies used in magickal  practice
     and religious worship.

     5.   We recognize  both outer  worlds and inner,  or psychological,  worlds
     sometimes  known as the Spiritual  World, the Collective Unconscious, Inner
     Planes, etc. -- and we see in the inter-action of these two  dimensions the
     basis for paranormal phenomena and  magickal exercises. We neglect  neither
     dimension for the other, seeing both as necessary for our fulfillment.

     6.  We do not recognize any authoritarian hierarchy, but do honor those who
     teach,  respect those  who share  their greater  knowledge and  wisdom, and
     acknowledge those who have courageously given of themselves in leadership.



                                                                             190


     7.  We see religion, magick and wisdom in living as being united in the way
     one views the  world and lives within it -- a  world view and philosophy of
     life which we identify as Witchcraft -- the Wiccan Way.

     8.   Calling oneself  "Witch" does  not make  a Witch  -- but  neither does
     heredity itself, not the  collecting of titles, degrees and  initiations. A
     Witch  seeks  to  control the  forces  within  her/himself  that make  life
     possible in order  to live wisely  and well without harm  to others and  in
     harmony with Nature.

     9.  We believe in the affirmation and fulfillment of life in a
     continuation of  evolution and development of  consciousness giving meaning
     to the Universe we know and our personal roll within it.

     10.  Our only animosity towards Christianity, or towards any other religion
     or philosophy  of life, is to the extent that its institutions have claimed
     to be  "the only way"  and have  sought to  deny freedom to  others and  to
     suppress other ways of religious practice and belief.

     11.  As American Witches, we  are not threatened by debates on the  history
     of  the Craft,  the origins  of various  terms, the  legitimacy of  various
     aspects of different traditions. We are concerned  with our present and our
     future.

     12.  We do not accept the concept  of absolute evil, nor do we worship  any
     entity  known  as  "Satan" or  "the  Devil",  as defined  by  the Christian
     traditions.  We do  not seek  power through  the suffering  of others,  nor
     accept that personal benefit can be derived only by denial to another.

     13.  We believe that we should seek within Nature that which is
     contributory to our health and well-being.

     The afore mentioned  principles are  from the Council  of American  Witches
     circa 1974 .



                                                                             191

                                 The Wiccan Way 
      
     Recognizing that there is more than one path to spiritual 
     enlightenment and that Wicca is but one of many, and that Wicca 
     holds within itself the belief that there is more than one type of 
     step set to the spiral dance, find here listed common denominators 
     of the Craft. 
      
     That there is above all the Goddess in her three-fold aspect and many 
     are her names.  With all her names we call her Maiden, Mother and 
     Crone. 
      
     That there is the God, consort and son, giver of strength and most 
     willing of sacrifice. 
      
     That and it harm none, do what ye will shall be the law. 
      
     That each of her children are bound by the three-fold law and that 
     whatever we create, be it joy or sorrow, laughter or pain, is brought 
     back to us three-fold. 
      
     That as she is the mother of all living things and we are all her 
     children, we seek to live in harmony not only with each other, but 
     with the planet earth that is our womb and home. 
      
     That life upon the earth is not a burden to be born, but a joy to be 
     learned and shared with others. 
      
     That death is not an ending of existence, but a step in the on-going 
     process of life. 
      
     That there is no sacrifice of blood, for She is the mother of all 
     living things, and from her all things proceed and unto her all 
     things must return. 
      
     That each and everyone of the children who follow this path has 
     no need of another between themselves and the Goddess, but may find 
     Her within themselves. 
      
     That there shall not by intent be a desecration of another's symbols 
     of beliefs, for we are all seeking harmony within the One. 
      
     That each person's faith is private unto themselves and that 
     another's belief is not to be set out and made public. 
      
     That the Wiccan way is not to seek converts, but that the way be 
     made open to those who for reasons of their own seek and find the 
     Craft. 
      
     And as it is willed, so mote it be. 
      



                                                                             192

                            The Charge of the Goddess 
      
      
                Whenever  ye have need of any thing, once in the month, and 
          better  it  be  when  the moon is full, then shall ye assemble in 
          some  secret  place  and adore the spirit of She, who is 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 
          She 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;  and ye shall dance, sing, feast, make music and 
          love,  all  in Her praise. For Hers is the ecstasy of the spirit, 
          and  Hers  also  is  joy  on  earth; for Her law is love unto all 
          beings. Keep pure your highest ideal; strive ever towards it; let 
          naught  stop  you  or turn you aside. For Hers is the secret door 
          which opens upon the land of youth and Hers is the cup of wine of 
          life,  and  the cauldron of Cerridwen, which is the Holy Grail of 
          immortality.  She  is the gracious goddess, who gives the gift of 
          joy  unto the heart of man. Upon earth, She gave the knowledge of 
          the  spirit  eternal;  and  beyond  death,  She  gives  peace and 
          freedom,  and  reunion  with those who have gone before. Nor does 
          She  demand  sacrifice,  for  behold,  She  is  the mother of all 
          living, and Her love is poured out upon the earth. 
      
               She who is the beauty of the green earth, and the white moon 
          among the stars, and the mystery of the waters, and the desire of 
          the  heart of man, calls unto thy soul. Arise, and come unto Her. 
          For  She  is  the soul of nature, who gives life to the universe. 
          from Her all things proceed, and unto Her all things must return; 
          and before Her face, beloved of gods and men, let thine innermost 
          divine  self  be enfolded in the rapture of the infinite. Let Her 
          worship  be within the heart that rejoiceth; for behold, all acts 
          of  love and pleasure are Her rituals. And therefore let there be 
          beauty  and  strength, power and compassion, honor and humility, 
          mirth  and  reverence  within  you. And thou who thinkest to seek 
          Her,  know  thy  seeking and yearning shall avail thee not unless 
          thou  knowest  the  mystery; that if that which thou seekest thou 
          findest  not  within  thee,  then thou wilt never find it without 
          thee.  For behold, She has been with thee from the beginning; and 
          She is that which is attained at the end of desire. 
      



                                                                             193

                                  Satanism vs. Wicca 
                                   By: Diane Vera 

     Since your main worry seems to be public relations, here's how I 
     would make the distinction between Wicca and Satanism, in a way that 
     is fair to both sides and does not throw Satanists to the dogs: 
     . 
          Wicca and Satanism are quite distinct.  Wiccans worship pre- 
          Christian deities (or a modern-day composite of pre-Christian 
          deities) and do not worship the Christian anti-God.  Some 
          Satanists also worship a pre-Christian deity, but regard the 
          Christian anti-God as a manifestation of their deity, which 
          Wiccans do not.  Wicca and Satanism are very different in 
          their aims and tone.  Wicca emphasizes harmony and balance, 
          whereas Satanism emphasizes spiritual self-liberation via 
          iconoclasm and catharsis. 
     . 
     I should mention, though, there's one possible problem with that 
     last sentence.  Some feminist Wiccans might take offense at it, 
     since it implies the more radical forms of feminist Wicca are really 
     more like Satanism than like Wicca.  Which in my opinion they are. 
     If you've read some of Mary Daly's books, you'll know what I mean. 
     . 
     I myself identify as a feminist Goddess-oriented neo-Pagan, as well 
     as a Satanist.  Indeed, feminist Goddess religion is still my 
     *primary*  religious identification.  (Satanism is how I relate to 
     "male" energy.)  I don't and never did call myself a feminist 
     "Wiccan". 
     . 
     By the way, while I accept today's use of the word Wicca (with a 
     capital W) to refer to a specific European-based religion with a 
     very specific worldview,  I do  *not*  accept the attempt by Wiccans 
     to copyright the words "witch" and "witchcraft".  These words are 
     generic terms, not the property of any one religion.  They refer to 
     occult practices found in many religions around the world.  A 
     Satanist has as much right to the word "witch" as anyone else.  (It 
     so happens that  *I*  don't call myself a "witch", but for a 
     different reason:  I think many "witches" are making exaggerated 
     claims to occult power, and I don't want to give the appearance of 
     making such an exaggerated claim.) 



                                                                             194

                                    Women vs. Men
                By: Michelle Hass (in conversation with Scott Szakonyi

          "Ok folks, Loki and I have been chatting, and we're ready to raise a 
          ruckus that might go on for months."
      
          Chiniginish and I relish the challenge...with Coyote looking  over Our
     shoulders and chuckling... 
      
          "Here's the question:  Are women superior to men, and if so, why? 
          I THINK that women are superior to men in the modern world because 
          evolution is lagging society.  Most of the evolution of the human race
          (about  60 million  yrs) took  place in hunter/gatherer  tribes, where
     aggressive behavior on the part of the male hunters was a survival 
     trait, and relating/caring behavior was a survival trait for females.  Now,
     in the 20 thousand or so years since we have become agrarian, the     need
     for male hunter aggressiveness has gone the way of the Dodo,     while  the
     need for relating/caring behavior has become primary.  Where     does  this
     leave us? 

          "Well, as I see it, women are almost ideally suited to the 
     overcrowded, communication intensive environment that we call modern 
     society.  Men,  on the  other hand, are  like people  with no arms  playing
     handball.  It's not that we're bad folk, it's just that we were  designed
     by evolution for an environment that hasn't existed for 20  THOUSAND YEARS,
     which is a real drop in the bucket in terms of    evolution.      Evolution
     isn't going to be giving us any help for at  least  a  few  million  years;
     maybe never since we are constantly     screwing up the  gene pool with our
     wars that leave the genetically    defective   to   breed   and  send   the
     genetically preferable off to      evolutionary  dead ends.   So all we men
     can do is try to better  ourselves  and ask  for  patience on  the part  of
     women, who must feel     like the entire male sex has completely missed the
     boat. "
      
          Well, you've got a nice point, but it assumes something that I believe
     'taint necessarily so. Is male aggressiveness part of nature or nurture? 
     The jury seems to be coming back from a long period of deliberation, and it
     looks like the verdict is NURTURE. 
      
     This very nicely  dovetails with my own theory of  what thelemites refer to
     as the  "procession of  the  aeons". In  Crowley's notorious  Liber Al  vel
     Legis, we are said to  be passing from an aeon of belief  in suffering male
     gods  and patriarchy  to an  aeon of  belief in  the value  of Self  and of
     partnership between  the sexes. Crowley  called the  old aeon the  "Aeon of
     Osiris" and the new the "Aeon of Horus, the Crowned  and Conquering Child."
     The    enthroned    Child   is    not    masculine    or   feminine,    but
     androgynous/gynandrous.  The aeon before the  Osirian was that  of Isis, an
     aeon of Great Mother Goddesses and matriarchy. 
      
     My chronology is  a little different than that which  Crowley attributed to
     these three epochs of human history so far. Crowley declared  that the Aeon
     of Horus  began with the  Spring Equinox of  1904+ Common, just  before the
     writing of the  Book of the Law. I maintain that the change is still taking
     place,  and  had its  roots  in  the 1700s+  Common.  The  writings of  the
     philosopher Locke were  some of the first to make  a very important quantum
     jump, and provided ideological impetus for the  vital changes that have and
     are taking place. 



                                                                             195

     What Locke asserted  was that government did not rest  on Divine Right, but
     on  the consent of  the governed. Human  beings were not  born to different
     castes, some fated to serve while others were fated to rule by the grace of
     the gods.    Human beings  were born  equal, and  had certain  rights as  a
     birthright: Life, Liberty, the  right to pursue Happiness, and the right to
     security of private property. 
      
     This assertion shows up in Liber Al as these statements: 
          "Every Man and Every Woman is a Star. "
          "Do What Thou Wilt Shall Be The Whole Of The Law. "
          "Love Is The Law, Love Under Will. "
          "Thou hast no right but to do thy Will. "
      
     In a little less arcane language, these statements run thusly: 
          Every Individual matters. 
          Every  Individual has the right to live,  be free and pursue Happiness
     (harmony with one's life's purpose, or True Will) as they Will. 
          These rights  stop at the boundary  of the Wills of  others. Live your
     life as you see fit, but mind your own business and above all, HARM 
     NOBODY. This includes yourself in a very conditional way. You *do*    have
     the right to self destruction, but if you truly believe that you 
     matter, why would you want to? 
      
     These  assertions  are  usually  encountered firstly  in  a  Locke-inspired
     document that has passed into the history of this country, the  Declaration
     of Independence. If there is  any one document that is a trigger  point for
     the New Aeon,  it's that one.  The American Revolution  was the first  time
     monarchy was  cast aside in  favor of  democracy of a  representative sort.
     Democracy was tried before, but  never quite this way. And despite  several
     course corrections that needed to be made, (the abolishment of Slavery, the
     giving of Women, Blacks and Amerinds the right to vote) and some that still
     need to be  made (the granting of total equality for all races and sexes, a
     shift to a  more direct  method of participation,  ie Cyber-democracy)  the
     democratic experiment in the United 
     States is the most enduring of all. 
      
     Before the  1700s, government  was imposed  from above, not  thought of  as
     flowing from the  consent of  the governed. Individuals  were not  accorded
     rights as a birthright, but  were granted rights by the king, usually  on a
     class-by-class basis. Human beings  were dealt with as masses  and classes,
     on a Collective basis. 
      
     Coincidental with these developments was a surfacing of hermetic thought in
     a more  widespread way  then ever  before in  history. The  Rosicrucian and
     Freemason  movements brought  hermeticism to  a wide  audience.  Within the
     ranks of Freemasonry were both common and noble, and  often commoners would
     be  lodgemasters in  lodges frequented  by those  of noble  birth. Hermetic
     orders ennobled not by birth, but by level of knowledge  and initiation and
     (hopefully) by level of spiritual attainment. 
      
     Now, this was fine in theory, but unfortunately  in practice things weren't
     so swift.  It was  only until  the mid-1800s and  groups like  the original
     Golden  Dawn that  women had  the possibility of  initiation. Even  now, in
     Masonic lodges  that have lost their  occult focus and are  now little more
     than men's clubs, men  are ritually strip-searched to assure  the initiator
     that the candidate is indeed male and not a disguised female. 



                                                                             196


     The  baggage of the  old days  of sexism  and classism remain  in a  lot of
     hermetic orders even today. Crowley himself had serious problems  accepting
     women as equals: he had a rather low opinion of them and was quite cruel to
     them in numerous cases. But very explicit in the message of the New Aeon is
     that people are to be  dealt with, not by sex or race or  social strata but
     by their inborn,  inalienable rights  as individuals...as Stars,  to use  a
     thelemic term. 
      
     The Neo-pagan movement was a definite  evolutionary step in defining a  New
     Aeon mode of spirituality. Unlike the traditional hermetic order, Wicca and
     other forms of Neo-paganism do not have a multiplicity of ranks and a chain
     of  command. Some  have three  degrees, some  two, some  only one,  that of
     initiate.     Initiation  is   not  a  bestowal   of  rank,   but  more   a
     purpose-oriented process. As magickal orders continue  to evolve, they will
     either need to emulate  more and more the informality  and non-hierarchical
     non-structure  of Neo-paganism or choke on their bloated hierarchies. It is
     funny when  one  considers that  there  is much  evidence to  suggest  that
     Neo-paganism evolved from the Astrum Argentum and the OTO, and that much of
     Gardner's groundbreaking work in reconstructing the old pre-Osirian Druidic
     religion was helped along with the research help of Uncle Al himself. 
      
     Perhaps, as the knightly orders of the past were meant as guardians of  the
     Christian  Church,  there  will   become  a  symbiotic  connection  between
     Neo-paganism   and   Magickal   orders,   especially   among   those  whose
     non-structure mimics that of the coven. Arguably this symbiosis exists now,
     and hell, I'm living proof of this. 
      
     So what the deuce does this have to do with the sexes? You'll see as I wrap
     this  up.  Ok...remember I mentioned that  before the Osirian epoch and the
     patriarchy, which seems to have come in with the rise of the big cities and
     the  transformation  from a  hunter-gatherer  society  to an  agrarian  one
     (methinks you  have placed  the transformation  a little  too far  into the
     past)   there  was  the  Isian  epoch  and  the  matriarchy?  Well,  before
     patriarchal  philosophy  displaced matriarchalism,  women  pretty  much ran
     things. They didn't hunt because to place women, who were  the living image
     of the  Goddess and  the ex-nihilo  creatrixes of the  next generation,  in
     bodily jeopardy was literally blasphemy. Women were  the intermediaries for
     men to  the Goddess, who  was unapproachable  otherwise. The men  had their
     hunting  cults,  but  they   were  as  insignificant  in  reality   as  the
     Victorian-era anthropologists  misread the ancient religion  of the Goddess
     as merely an inferior "fertility cult." 
      



                                                                             197


     When the  transition came to  the cities and to  patriarchy sometime around
     10,000- to 7,500- Common, the long-suppressed males took by force what the 
     Goddesses of the Isian era denied them by their divine decree...power. Male
     warrior  deities replaced female mother deities. The priestesses of the old
     religions were destroyed.  (The Book of  Joshua in the  Old Testament is  a
     vivid account of one triumph of Osiris over Isis.) And the new order began.
     But the old matriarchal  religions survived for several thousands  of years
     after  the  turn of  the aeon,  and it  is painfully  obvious that  the old
     patriarchal ways will haunt us for thousands of years into the future, even
     as new ways take hold and new philosophies become more accepted. 
     But  it really is nurture rather than  nature that makes men aggressive and
     women passive.  Men can  learn to  be nurturing and  loving, and  women can
     learn to be assertive and empowered. In  order that we can truly enter this
     new aeon where all are leaders and all are Stars, we each have to cultivate
     the "other side" of our Selves.  No, women are not superior to men,  nor is
     it  the  other  way around.  Every  Individual  matters.  Everyone has  the
     potential to be a King, in the thelemic sense of the word. We need to learn
     to treat all  with dignity, be  they material successes or  abject material
     failures. We  need to treat  even those  still enslaved by  the old  _ideas
     fixes_ with as much dignity as those who have declared their secession from
     them and their embracing of the New Law. 
      
     The evolution is really and truly in our own hands. 
      
     Beauty and balance, Will and Love, 
     Michelle. 



                                                                             198

      
     The coven that I've been working with in Denver begins its cup  blessing by
     a dialogue between the Priest and the Priestess.  Both have a hand  each on
     the athame and the chalice: 
      
     Priest:  "Be it known that a man is not greater than a woman. 
      
     Priestess:  "Nor yet is a woman greater than a man" 
      
     Priest:  "For what one lacks" 
      
     Priestess:  "The other can provide" 
      
     Priest"  "As the Athame is to the male" 
      
     Priestess:  So is the cup to the female. 
      
     Both:   And when conjoined together, they become one in truth, for there is
     no greater magick in all the world than that of love. 
      
     BB Rowan 



                                                                             199

                                  WHAT IS D.A.W.N.? 

               The Denver Area Wiccan Network is a group of pagans and 
     friends from a wide variety of Craft traditions.  DAWN sponsors 
     parties, group rituals, a student/teacher network, and other 
     activities as inspired or impelled.


     WHY DO I WANT TO JOIN DAWN?
     *    You want to be part of an active, growing community of 
          Wiccans who can work together to make some changes in their 
          world;
     *    You want to meet people and make new friends who share your 
          basic values--people you can be yourself with, no need to 
          keep your cover;
     *    You want an ongoing opportunity to exchange views and 
          information with people from groups or traditions other than 
          your own;
     *    You want to be in on the creation of a Denver pagan extended 
          family which will make all the above possible;
     *    You like hugs, and you enjoy being warmly welcomed.  

          
     DO I HAVE TO "GO PUBLIC" TO BE A MEMBER?
          No.  Only the Board Chair and Secretary are expected to be 
     "public," and the identities of all other members are fiercely 
     protected.


     HOW DO I JOIN?
          Dues are $13 per coven, $5 per solitary, payable twice 
     yearly in May and November.  These cover the cost of mailings and 
     the setup costs for parties and rituals, as well as other costs 
     authorized by the Board and/or Steering Committee.


     DO I HAVE TO JOIN DAWN TO PARTICIPATE?
          No.  All parties are open to pagans and friends.  To find 
     out about them and other DAWN functions, write us at the P.O. Box 
     listed below (postage is appreciated) or call Bob Key on his 
     answering machine.  Another way to find out more about DAWN is to 
     show up at one of our Steering Committee meetings. They are held 
     at 6:30 pm, the second Sunday of each month, at the Glendale 
     Community Center (999 S. Clermont).  


     THANK YOU FOR YOUR INTEREST IN DAWN!

     D.A.W.N.                      Bob Key  
     P.O. Box 11202                (303) 758-2115
     Englewood, Colorado 80151



                                                                             200

                                        BYLAWS 
     
                              DENVER AREA WICCAN NETWORK
      
     I.   BOARD OF DIRECTORS
          A.   The Board  of Directors  (hereinafter referred to  as the  Board)
               shall be selected by the Steering Committee from among the active
               members of DAWN such that: 
               1.   Each coven shall  have no more than one member on the Board;
                    if there are fewer than 5 member covens, then there may be a
                    second Director from any coven;  
               2.   There  shall be at  least one member  of the Board  who is a
                    member of a coven; and
               3.   There shall be at least  one member on the Board  from among
                    the DAWN members who are not members of any coven.  
          B.   The Board shall have no fewer than 4 members and no more  than 13
               members.  It shall determine its own size within those limits.  
          C.   The Board may  appoint members of  DAWN to fill vacancies  on the
               Board.   Persons  so appointed  shall serve  only until  the next
               regular election.
          D.   Each  elected Director  (member of  the Board)  holds a  two year
               term, except that, when the size of  the board is increased, half
               of the  new positions shall  initially be for one  year only. Any
               person serving  one  elected  term  may not  be  reelected  as  a
               Director  until they  have been  retired from  the Board  for one
               year.  
          E.   Each seated Director may designate an Alternate to speak and vote
               in  their stead when  they are absent  from Board  meetings.  The
               identity of this  Alternate shall be recorded  in the Minutes  of
               the  Board, and no other person may serve this function until the
               Director changes the  designation and  the change  is on  record.
               Being  named Alternate to a Director  does not automatically name
               them  Alternate to any  offices that director  may hold; however,
               they may so serve at the discretion of the Chair.
          F.   The  Board shall elect Officers from  among the Directors for the
               positions of  Chair, Vice-Chair, Secretary, and  Treasurer.  This
               shall be done after each new election, and no later than the next
               regular meeting of the Board.  
          G.   A  quorum  of  the  Board shall  consist  of  70  percent  of the
               Directors, either present or represented by their Alternate.  
          H.   The Board  shall  elect  a  Newsletter Editor  from  the  general
               membership of  DAWN.  This officer shall serve at the will of the
               Board and report directly to the Board.




                         Last amended June 11, 1989  --  Page NEXTRECORD 
