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," | | |
