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Wicca | The-Complete-Uncut-Book-of-Shadows | 314 | 12. AXIS SYMBOLISM: In nearly every culture, the vertical
line is a symbol of yang, or masculine energy. The horizontal
line is yin, feminine energy. When the vertical masculine line
penetrates the horizontal feminine line, forming the ancient
Pagan symbol of the equal-armed cross, it becomes a symbol of
life, and life-force. Place a circle around it or on it, and
you have a circle-cross or "Celtic" cross, symbol of everlasting
life. (Please note the importance of the EQUAL-armed cross. If
one arm is longer or shorter, then the four elements are out of
balance. The Christian or "Roman" cross, for example, has an
extended southern arm. And many historians have commented on
Christianity's excess of "fire" or zeal. Some versions actually
show a shortened northern arm, indicating a dearth of "air" or
intellectual qualities.)
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13. ASTROLOGICAL: The astrological year is divided into
four equal quadrants, each beginning at a solstice or equinox.
And each quadrant is governed by one of the four elements.
Which element can be discovered by examining the exact MID-POINT
of the quadrant. For example, the first quadrant, beginning at
the winter solstice (north) is governed by air, which rules 15
degrees Aquarius, symbolized by the Man or Spirit. The second
quadrant, beginning at the spring equinox (east) is governed by
earth, which rules 15 degrees Taurus, the Bull. The third
quadrant, beginning at the summer solstice (south) is governed
by fire, which rules 15 degrees Leo, the Lion. And the fourth
quadrant, beginning at the fall equinox (west) is governed by
water, which rules 15 degrees Scorpio, here symbolized by the
Eagle. Thus, north, east, south and west correspond to air,
earth, fire, and water, and to man, bull, lion, and eagle,
respectively. If the last four symbols seem familiar, it is
because they represent the four elemental power points of the
astrological year, and their symbols appear in the four corners
of the Tarot cards, the World and the Wheel of Fortune. (The
same figures were later adopted by Christians as symbols of the
four gospel writers, Matthew, Mark, Luke, and John.)
If those are the arguments in favor of Air-in-the-North,
where are the counter-arguments in favor of Earth-in-the-North?
Surprisingly, I've heard very few. The most common by far is
"But we've always done it this way." Not too convincing.
However, no matter HOW persuasive my arguments may be, many have
countered that magic doesn't lend itself to rational arguments.
It's what FEELS right that counts. True. And there's no |
Wicca | The-Complete-Uncut-Book-of-Shadows | 315 | denying that many practitioners do just fine with earth in the
north. Granted. Still, if they've never tried it the other
way, how would they really know?
My challenge to my fellow practitioners then is this: give
Air-in-the-North a shot. Just try it on for size. See what it
feels like. And not for just a single ritual. It'll take
several tries just to overcome your habitual ritual mindset.
And nothing is as habitual as ritual! So in order to give this
a fair shake, you'll have to do a whole series of rituals with
air in the north. And go into it with an open mind. Like all
magic, if you decide ahead of time it won't work, it won't.
Then, once you've tried it, compare it to your old method. Ask
yourself what's different, if it worked any better, and why or
why not. And let me know. I'd enjoy hearing about your
experiences.
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350
What is a First Degree?
Many persons feel that the first degree initiation is something
that a person receives simply because this group or that wishes
to accept a person into their circle (Gardenarian, Alexandrian,
etc.).
In the my tradition, as a first degree, you ARE a priest/ess, and
as such you carry responsibilities. In some traditions, the
knowledge you have gained during your first degree studies will
qualify you for a third degree in that tradition. But let's look
at it a minute.
As I have stated, as a first degree, you ARE a priest/ess. What
does this mean? In other faiths, you must go to seminary or its
equivalent for a period of at least 5 years to obtain this goal.
When you leave there, you are knowledgeable in not only the
beliefs of your faith, but also it's history, sects, and
doctrines. You have been trained to be a counselor, helper, and
friend to your parishioners. You have had training in dealing
with problems within your church, your community, and "the
enemy". Basically, you have been given the trust of your church
to be knowledgeable, loving, caring, and trustworthy.
Should a Priest/ess in the craft be expected to be any less? As
an Isian, the answer is a resounding NO!
During your first degree studies, you are the equivalent of an
Associate Pastor/Minister/Whatever. You are now in training to |
Wicca | The-Complete-Uncut-Book-of-Shadows | 316 | eventually have your own coven, or if you wish to be solitary,
you are in training to be able to defend your religion to the
outside world if the need arises.
What are the responsibilities of a First Degree in my tradition?
As always, in the this tradition, you are required to constantly
be learning and growing. This does not mean that you have to be
constantly be learning about the craft, but about yourself, your
community, Mother Earth, etc. This responsibility does not cease
even when you receive your third degree. This is a
responsibility to yourself.
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351
Some of your responsibilities to the coven are listed below:
1.) To grow within the craft.
2.) Observe and participate in all circle functions of your
degree or lower.
3.) To assist in preparation for all circle functions of your
degree or lower.
4.) To assist any student of a lessor grade in his/her studies
when asked by this student for assistance.
5.) To contribute at least one research paper of 10 pages (5 if
single spaced) or more on the craft subject of your choice.
6.) Contribute in some manner to each sabbat or public gathering
either by time, monies for supplies, or bringing something to
share either during or after event. Time could be by arriving
early to help set up, staying a little later and helping to clean
up after, preparing and sharing a workshop (if open workshop is
scheduled), making phone calls to remind people of the event,
etc.
7.) Contribute to ideas for coven gatherings and help arrange
same. (Remember, all things do not happen at Covenstead!)
8.) Be aware of any conflicts within Circle, and bring this to
the attention of the HP/HPS (even if that's where the conflict
is!)
9.) Be prepared to accept the responsibility of a circle or
ritual should something happen to your HP/S.
To some people, this may seem like a lot of expectations, but
keep in mind. We are not are not training "week-end witches."
You are in training to be a Priest/ess of Wicca. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 317 | Your first degree is something to be proud of. You have worked
hard and long to receive it, and your HP/S has found you worthy
of same.
May the Lord and Lady smile on your efforts.
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CHURCH OF ALL WORLDS
BOX 1542
Ukiah, CA 95482
Duplicate Membership Application (as presented in GREEN EGG Oimlec
1989) Distributed Electronically to the Pagan Community by the Pagan
Information Network in the general interest of all.
In dedication tothe celebration of life in itsmany forms, I hereby
declare my commitment to a way of life that is ethical, benevolent,
humanistic, life-affirming, ecstatic and ecologically sane. I
subscribe to means and methods that are creative rather than
destructive, tolerant rather than authoritarian, gentle rather than
violent, inclusive rather than exclusive. I pledge myself to
harmonious eco-psychic awareness with the total biosphere of holy
Mother Earth.
Like a redwood tree, I would have my roots deep in the Earth and my
branches reaching for the stars.
I acknowledge my personal responsibility for myself, to my fellow
humans, and to the whole of Nature; and I recognize this total
responsibility, in each of us, as the source of our infinite freedom
to become who we are and do what we will. I dedicate myself to my own
inner growth and development that I may be of greater service to
myself and the world around me. For these reasons I recognize
Divinity both within and without, and I say to myself and others :
THOU ART GODDESS; THOU ART GOD. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 318 | I wish to unite with others upon a spiritual path that encompasses
both the Heaven's and the Earth, and all the worlds between, and
hereby make application to join the membership of the Church of All
Worlds, in order that we may learn together and teach each other ways
to bring about these ends.
I understand that this association does not require the severing of
any other religious ties.
D a t e _ _ _ _ _ _ _ _ _ _ _ _ _ _
Signature_________________________________________________
I enclose $_______ as a contribution to help carry on the work of the
Church.
(Annual membership dues are $25 for individuals, $20 each for family
members at one address.) (The Church of All Worlds is a state and
federally tax-exempt 501(c)(3) religious organization. All donations
are tax-deductible.)
Reviewed and approved by______________________this
day:_____________________
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353
What is Shamanism?
Michelle Klein-Hass/SysOp, Shaman's Soup BBS
Pardon me for asking, but what is Shamanism? That's one area of "the
occult" that I don't remember hearing about.
OK, I guess I'm the resident shamanism maven here, so I'll try to
define it. Shamanism is the name (from the Tungus Shaman, meaning
miracle-worker) for any tradition of ecstatic worship of the Earth,
and the forces that reside and pervade Her. Most traditions of
shamanism worship two deities, the God and the Goddess. In the
European shamanic tradition, also known as Wicca, the God and Goddess
are most commonly known as The Lord and The Lady, or Great Mother and
the Lord of the Hunt. In the Yoruban tradition, they are known as Ogun
and Yemaja. In the shamanic tradition of the Chiricahua Teneh
(Apache), they are known as Earth Mother and Sky Father, and also as
White Painted Woman and Killer of Enemies. In other traditions, there
are more deities worshipped, and in most of those named, there are
other lesser deities. Some forms of shamanic tradition can be
classified as true polytheism, some, like the tradition of the
Australian Dreamtime, are truly pantheistic (the God-force is in all,
and all exists in the God-force, or as they put it, the Dreamtime) and
at least in the tradition of the Yoruba (Nigerian African) and in most
Native American traditions, these Gods and Goddesses are seen as
emanations from a Great Spirit. In the Teneh tongue, this spirit is
known as Usen', Who is neither Male nor Female but encompasses both.
Joe Wilson describes the difference between the path of the Shaman and
the path of the Priest this way: the Priest is the custodian of
tradition and rite, the Shaman is the one who journeys within and
experiences the God(esse)s directly. The path of the shaman is the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 319 | path of healing, direct involvement with ones Gods/Goddesses, and the
path of acquiring Power for The Good. Modern Shamanism in America is
usually of two currents: Wiccan and Native.
Wicca is a reconstructed system, which is probably similar but
not identical to the pre-Christian religion of the Keltoi (the
Britons, the Gallics, the Irish and Scottish Gael, the Picts, and the
Cymri(Welsh) It used to claim quite an impressive history, but is
reliably traceable to people like Gerald Gardner, who designed a
system of Wiccan practice from various sources, including, supposedly,
a wealthy woman whose family had practiced witchcraft for generations.
He obviously had a good grasp of some of the Anthropological works on
the subject, but liberally borrowed as well from Crowley, Freemasonry,
and *fin de Siecle* occultism like the Order of the Golden Dawn.
Artificial or authentic, it seems to still work.
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Native shamanism works with either traditions of a native people
like the Native Americans or the Yoruba tribe (present in Santeria),
or is a distillation of many practices, as is the shamanism taught by
Dr. Michael Harner and by Joseph Wilson of Toteg Tribe. The true
native traditions are dying out quickly, and most native Shamans are
unwilling to transmit their knowledge. In some cases, the knowledge
has died out, and those descendants who remain and wish to embrace the
Old Ways must re-invent their tradition. My teacher, Misha Sacred
Wolf of the Naiche-Tosawi band of the Chiricahua, is in that
unenviable position. The Apache still exist, and they celebrate some
of the old festivals for the benefit of tourists. But much of the Old
Knowledge died with the coming of the white man, the reservation, and
the missionaries that considered the reservation their rightful
"mission field".
While it is true that many Native peoples are indignant about any
non-Native involvement in shamanism, and the new age movement is full
to the brim with hucksters and shysters who if you give them money
will teach you "how to become a Shaman", there are two non-Natives who
seem to respect the Ways, and have attempted to present the teachings
of Native shamanism in a respectful, reverential way. One is Dr.
Michael Harner, author of "The Way of the Shaman" (Bantam) and his
"core shamanism" system. His approach is sometimes a little too
eclectic, with a glaring lack of the ritual and mythos that makes
shamanism so powerful. He has reduced the shamanic experience to a
few major elements: The Lowerworld Journey, where the shamanist comes
face-to- face with their "Power Animal", which is a representative of
the person's basic animal energy; The Upperworld Journey, where the
person journeys to contact their "Teacher Within", who is a
representation of the person's Higher Self; the Middleworld Journey,
where ordinary reality is seen through non-ordinary eyes; and various |
Wicca | The-Complete-Uncut-Book-of-Shadows | 320 | techniques of healing, primarily the Jivaro "sucking doctor"technique.
A non-ordinary state of consciousness is reached through rhythmic
drumming, singing, and visualization. Despite the very clinical
"self-help" aspect of Harner's work, it is very valuable. If you live
in the Los Angeles area, you are quite fortunate in that perhaps the
most exciting work in the eclectic shamanic way is going on through
Toteg Tribe, a shamanic society founded and facilitated by Joseph
Wilson. Joseph was a participant in the Neo-Pagan (Wiccan-shamanic)
movement for more than 25 years, and is now trying to forge a new
shamanic way for ALL people of the Americas. He has built on the
techniques of Harner with insight from both traditional Native peoples
of this land that he has studied with and entirely new ways of
expression that he and others that work with him have spontaneously
come up with. He does not claim to teach traditional shamanic ways,
but his work is quite valuable and instead of looking behind to the
old days of Tribal America, is aimed towards the 21st century and
beyond. Again, I study with a woman who is of the Chiricahua Apache
tradition, but I also find Wilson's work to be exciting and very
important. I hope this cleared up a few things...there's a lot of
good info in the file areas about shamanic practice.
Hi Dicho--this is finished (sigh of relief)
Enju! B*B Michelle Klein-Hass (Chihacou White Puma)
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Here is the complete expansion of the Indo-European root of the word
"witch", from THE AMERICAN HERITAGE DICTIONARY OF INDO-EUROPEAN ROOTS,
revised & edited by Calvert Watkins (Houghton Mifflin Co.: Boston,
1985; ISBN 0-395-36070-6):
WEIK- [1]. Clan (social unit above the household). 1. Suffixed form
*WEIK- SLA in Latin VILLA, country house, farm: VILLA, VILLAGE,
VILLAIN, VILLANELLE, (VILLEIN); (BIDONVILLE). 2. Suffixed o-grade
form *WOIK-O in: a. Latin VICUS, quarter or district of a town,
neighborhood: (VICINAGE), VICINITY; b. Greek OIKOS, house, and its
derivativ e OIKIA, dwelling: ANDROECIUM, AUTOECIOUS, DIOCESE,
DIOECIOUS, DIOICOUS, ECESIS, ECOLOGY, ECONOMY, ECUMENICAL,
HETEROECIOUS, MONOECIOUS, PARISH, TRIOUECIOUS. 3. Zero-grade from
*WIK- in Sanskrit VIS- dwelling, house, with derivative VAISYAH,
settler: VAISYA.
WEIK- [2]. In words connectid with magic and religious notions (in
Germanic and Latin). 1. Germanic suffixed form *WIH-L- in Old English
WIGLE, divination, sorcery, akin to the Germanic source of Old French
GUILE, cunning trickery: GUILE. 2. Germanic expressive form *WIKK-
in: a. Old English WICCA, wizard, and WICCE, witch: WITCH; b. Old
English WICCIAN, to cast a spell: BEWITCH. 3. Possible suffixed
zero-grade form *WIK-T-IMA in latin VICTIMA, animal used as sacrifice,
victim (although this may belong to another root *[SHWA]WEK- not
otherwise represented in English): VICTIM.
WEIK- [3]. To be like. 1. Suffixed variant form *EIK-ON- in Greek
EIKON, likeness, image: ICON, (ICONIC), ICONO-; ANISEIKONIA. 2.
Prefixed and suffixed zero-grade form *N-WIK-ES, not like (*N-, not),
in greek AIKES, unseemly: AECIUM. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 321 | WEIK- [4]. Also WEIG-. To bend, wind. I. Form WEIG-. 1. Germanic
*WIK- in: a. Old English WICE, wych elm (having pliant branches): WYCH
ELM; b. Swedish VIKER, willow twig, wand, akin to the Scandinavian
source of Middle English WIKER, wicker: WICKER; c. Old Norse vikja, to
bend, turn, probably akin to the Scandinavian source of Old Nort h
French WIKET, wicket (< "door that turns?): WICKET. 2. Germanic
*WAIKWAZ in: a. Old Norse VEIKR, pliant: WEAK; b. Dutch WEEK, weak,
soft: WEAKFISH. 3. Germanic *WIKON-, "a turning," series, in Old
English WICU, WICE, week: WEEK. II. Form *WEIK-. Zero-grade form
*WIK- in: a. Latin VIX (genetive VICUS), turn, situation, change:
VICAR (VICARIOUS), VICE[3]; VICISSITUDE; b. Latin VICIA, vetch (<
"twining plant"): VETCH.
WEIK- [5]. To fight, conquer. 1. Germanic *WIK- in Old Norse VIGR,
able in battle: WIGHT[2]. 2. Nasalized zero-grade form *WI-N-K- in
Latrin VINCERE (past participle VICTUS), to conquer: VANQUISH, VICTOR,
VINCIBLE; CONVINCE, EVICT.
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NATURE SPIRIT MAGIC
By Larry Cornett
INTRODUCTION:
Each plant, animal, rock, and other entity has a spirit
(consciousness resonance matrix). These spirits can join
together, in a hive-mind, as a spirit of an area. Nature spirits
include real biological intelligences, are psychically powerful,
and are much less abstract and controllable than the Elementals
that many magical people who perform all of their rituals indoors
are familiar with. They can be extremely powerful allies. It is
possible to sense nature spirits, to determine if they are
receptive to a ritual planned, and to have them actively
participate in magical workings if they are.
SOME EFFECTS OF WORKING WITH NATURE SPIRITS:
Spectacular physical manifestations can happen when working with
nature spirits in the wild. I have personally seen actual
foxfire mark the boundaries of a magic circle at a location that
was identified as a receptive power spot and attuned to a
planned ritual the day before. I have seen more than one site
attuned for ritual be dry and comfortable, with a round hole in
the clouds overhead, on days that were cold and rainy at other
nearby locations. Birds have joined in rituals, flying around
the circle when energy was being raised; and insects, birds and
animals have joined in chants. In addition, the wind often
responds to invocations. Generally, these spectacular |
Wicca | The-Complete-Uncut-Book-of-Shadows | 322 | manifestations happen unexpectedly.
With or without such manifestations, nature spirits often will
channel tremendous amounts of power into the magic being
performed. It is suggested that you do not consciously try for
specific manifestations. Let Nature channel her power into the
magic in her own way. If approached with respect, nature may
give you many pleasant surprises.
Spectacular physical manifestations are not a necessary sign of
success. If you need a spectacular manifestation and nature
spirits know this, you will get it. The best success in magic is
on the inner planes and more subtle than such manifestations.
This success involves beneficial changes in consciousness that
last and helpful chains of synchronicity. In addition, working
with Nature Spirits can also bring a deep sense of partnership
with Nature, and bring new levels of attunement.
To get the best results, perform nature spirit attunement
several hours to several days before the main ritual. The
purposes of such attunement are to find suitable power spots and
to get the help of friendly nature spirits. This timing gives
Nature time to gather her children and to prepare to actively
participate in the main ritual.
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WHAT TO NOT DO:
If nature spirits are approached with disrespect by attempting
to command them rather than listening to them and inviting them
to work with you, nature spirits may flee, rebel, or attack. I
once attended a ritual by some pseudo-Crowleyites who attempted
to perform the "Ritual of the Barbarous Names" at a power spot in
a forest and then to extend the circle several hundred yards in
all directions.
While the forest in general had loud insect and frog noises, the
area at which the ritual took place got quiet immediately when
the main ritualist declared that all spirits were subject unto
him. The vibes from nature could best be characterized as "Oh
yea, Mother...!" One participant was quickly possessed by an
angry spirit and kept repeating "You killed my children, your
children will never live in peace." When the priestess stepped
out of the boundaries of the original circle, she was attacked by
bees; and bees covered the Book of the Law. Magicians should
know better than to attempt to command spirits whose true names
they do not know!
CALLING NATURE SPIRITS:
To make the most out of working magical ritual in the wild, one
should find power spots where nature spirits are receptive to the
ritual planned and approach the spirits with respect, as equals.
In my experience, the most effective power spots for working with |
Wicca | The-Complete-Uncut-Book-of-Shadows | 323 | the living intelligences of nature are located in wild areas with
diverse, active ecologies.
When entering a wild area to find a site for a ritual, find a
place that feels good. Then do the following, either
individually or, if in a group, as a guided meditation:
o Relax, while standing upright, and focus on your breathing.
Breathe deep breaths from the diaphragm. Breathe together if
in a group.
- Feel the wind, and let it relax you and awaken your spirit
within, as your deep breathing takes you into non-ordinary
reality.
- Picture, in your mind's eye, a light inside you. As you
breathe, feel the light expand, purify and energize you - as
it expands to fill your aura.
- Feel yourself glowing, balanced, purified, and full of power.
- Connect with your inner self (your higher self), and feel
your intuitive self operating.
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o Feel yourself as:
- The wind, full of life and intelligence, communicating with
all round.
- The Sunlight, warm, alive, channeling the power to
communicate with nature and energizing all around.
- Water, emotional, intuitive, refreshing, and connected with
nature.
- The Earth, and note how your physical body is able to wander
while remaining part of Mother Earth.
o Focus on your spiritual self, and:
- Note the light within and feel it as love,
- Expand the light and love beyond the immediate aura of your
body to the surrounding area - where you will go to find a
power spot and contact nature spirits.
o Telepathically (by thinking while channeling the love and light
energy) send out signals to nature spirits to emerge and be
aware of your presence.
- Say why you have come, and invite them to join in sharing,
mutual celebration, and the work you intend.
- Visualize the light and love energy you are channeling
extending out and merging with the light from distant places.
- Feel the power of the Earth flowing up through your body and
feet.
- Feel the power from the sky, and channel this power also to
further energize the carrier signal of light and love for
communicating with nature.
- Visualize the light expanding and merging.
- Continue to send out telepathic signals. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 324 | o Now go deeper:
- Close your eyes, sit on the Earth, and feel your connection
while you channel more light and love.
- Continue modulating the light and love with your thoughts -
inviting receptive spirits to join with you and to make
themselves known.
- If in a group, someone should start playing a drum at a rate
of about one beat per second; and you should listen to the
drum and let the drum take you deeper.
- Affirm that you are a nature magician, a medicine person, who
knows and communicates with nature. Let this part of
yourself emerge to full consciousness. Let the drum and the
connection to your inner self awaken that part of yourself
that naturally communicates with other life forms. Let it
awaken your telepathic senses.
- Continue sending telepathic signals to nature.
- When you feel ready and an inner urge to begin, open your
eyes a crack and look around, while continuing to channel
love and light and telepathically calling for a response.
- You may see light coming from certain areas that are
receptive. You may get other signals, such as a feeling of
power or love returning in a certain direction. Perhaps the
type of response to this work will be unexpected; follow your
intuition in interpreting it.
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- You may test your connection by communicating (mentally)
instructions for signals for yes/no responses (such as light
getting brighter for less and darker for no) and then
mentally ask questions and observe the responses.
o When you have found an areas that seems to be responsive and
receptive, begin walking to the area, while beaming love
energy. Extend your aura to the area and sense the energy.
ENTERING A POWER SPOT:
o Before entering a power spot, ask permission to enter. If the
response is good, enter; if not, locate another more receptive
area.
o When entering the power spot, look around. Perhaps the
responsive energy will be concentrated around some singularity
(a bush, a tree, a specific branch, a moss covered rock, or
other entity that stands out). Perhaps the energy will be more
general. Use your intuition and feedback from the spirits to
guide your actions.
o If it feels right, send out a signal that you would like to
touch the singularity (or the ground) for better communication.
If the response is good, approach beaming love energy, and then
touch or hug the singularity (or the ground).
o Treat the spirits as you would other Pagans you meet for the
first time - be sensitive, open, and listen. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 325 | DEEPENING COMMUNICATION WITH NATURE SPIRITS:
o Now that you have made contact with spirits that seem
receptive, deepen the communication:
- Breathe deep breaths from the diaphragm, and with each
breath, feel more refreshed.
- Now imagine that your spine is the trunk of a tree; and, from
its base, roots extend deep into the Earth. Deep into the
rich moist Earth.
- With every breath, feel the roots extending deeper,
- Feel the energy deep within the Earth and within the waters
of the Earth. Feel your roots absorbing nourishment from the
Earth and from its waters.
- Feel the moist, warm energy rising.
- Feel it bursting up from the Earth and rising up your spine,
like sap rises in a tree.
- Feel the energy rise to your crown chakra (at the top of your
head).
- Now imagine that you have branches, branches that sweep up
and then bend down towards the Earth, like the limbs of a
willow.
- Feel the branches extending and interweaving with your
surroundings.
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- Feel the warm, moist energy of the Earth flowing through your
branches. As it flows, feel yourself being purified,
centered, and connected to the Earth.
- Feel the power from the Earth flowing through your branches
and then down back to the Earth, like a fountain.
- Note how your branches absorb energy from the air. Also,
feel them receiving light (fire) from the sky.
- Feel the energy from above penetrating deep through your body
into the Earth.
- Feel the warmth of the Earth rising also.
- Feel the energy circulating.
o Notice how your branches intertwine with the branches of energy
surrounding you.
- Feel the energy dancing among your branches and the branches
around you.
- Notice how your roots also intertwine with underground energy
channels.
- Feel the energy dancing between your roots and the
surrounding energy patterns.
- Notice how you and the life around you are rooted in the
same Earth, breathing the same air, receiving the same fire,
drinking the same water, sharing the same underlying
essence. You are one with the magical grove.
o Telepathically mention the time in the past when nature spirits
and people communicated regularly and the need to establish
such communication now.
o Test your connection by asking questions and observing the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 326 | responses.
WORKING WITH NATURE SPIRITS:
o Explain to the spirits the purpose of your coming to them and
the nature of the ritual you plan.
o If the spirits you contacted are receptive:
- Explain to them the details of the ritual and invite them to
provide ideas.
- Listen, you may receive suggestions on how to improve the
ritual. Such suggestions may come in the form of hunches,
visions, answers to yes/no questions using pre-arranged
signals, or in other ways.
- Explain what type of space is needed and ask what the best
place to perform the ritual is.
- You may see light or get other psychic signals leading you
to other sites, or you may be at one of them.
- You may also ask what the best places for other aspects of
the planned work are (picnicking, individual vision quests,
etc.).
- If preparation of the site is needed (removing briars,
preparing a fire circle, etc.) ask permission of the spirits
before proceeding with such action.
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361
- Before you leave the power spot, tell the spirits you have
contacted when you plan to return to do the ritual
(visualizing the associated lunar and solar aspects can help
with this communication).
- Invite them to join in the ritual when you return and to
bring their friends.
- Ask if it would be best to return silently, with drums, with
chanting, or with some other form of approach.
- You can also ask the spirits to provide guidance for working
in balance and to provide a teacher to provide further
guidance.
o Before you leave the power spot:
- Thank the spirits,
- Channel love energy,
- Trigger your memory of the experience, and
- If it feels right, leave an offering of tobacco, or beer and
honey poured on the ground (or other suitable material).
o Leave in peace and love.
o Proceed to other sites that were indicated by the spirits,
doing similar meditations at each site.
o If you need something, like a staff, a Maypole, or a wand, you
can also ask where you can find it and follow the guidance you
receive (not slavishly, but as you would guidance from another
Pagan).
o Before leaving the general area in which you found power spots |
Wicca | The-Complete-Uncut-Book-of-Shadows | 327 | and contacted nature spirits:
- Channel love energy towards the receptive sites you found,
- Thank the spirits of the land,
- Pull back your roots and branches,
- Ground any excess energy into the Earth (placing your hands
on the Earth, breathe in any excess energy, and channel the
energy down your arms, while visualizing and feeling the
energy going into the Earth), and
- Leave in peace and love.
o Naturally, you should leave the area at least as clean, and
preferably cleaner, than you found it.
o If you work with techniques of Wicca or Ceremonial Magic, you
may find that by casting a circle, calling the Elements, the
Goddess, the Gods, and the local nature spirits while you are
at receptive sites, you may be able to greatly increase
communication.
o Through the use of drums and other power raising techniques, it
is even possible to energize receptive nature spirits. The
results can be very interesting. If with a coven, such circles
can be done as part of a group attunement to a power spot you
have located.
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362
o If you do not get good feelings in response to your explanation
of the ritual and are unable to come up with a ritual that
gives good responses, do not try to force a good response. You
would only be fooling yourself.
- Thank the spirits for their attention.
- Ask them why they are not receptive (if it feels right and
they are communicative).
- Trigger your memory.
- Pull back your "roots and branches," return any excess
energy you feel into the Earth.
- If it feels appropriate, leave an offering of tobacco or
other appropriate material, out of respect for the spirits.
- Move to a more receptive site.
o If it is hard to find a site that is really receptive, you
should:
- Consider any impressions you got of why the nature spirits
weren't receptive in the area you were in, and re-think your
plans for a ritual, as necessary and appropriate.
- It may also be appropriate to look for another general area
in which to find a suitable power site that is receptive to
the work planned.
WHAT TO DO WHEN RETURNING:
It can be very powerful to purify and center yourself and to
attune to the spirits of the land using the techniques previously
described for calling nature spirits immediately upon returning
to the site. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 328 | Often, individuals may have found small specific power spots to
which they have a special attunement, where the spirits are
interested in participating; but where the site is too small, has
too much vegetation, or is otherwise unsuitable for the main
ritual. Individual attunement to the spirits in such areas and
inviting them to participate in the main ritual can be
worthwhile.
Then approach the main ritual site using the previously arranged
technique. You should have the details worked out with the
spirits of the land. An exceptionally powerful technique
involves doing a procession through or past receptive power
spots, inviting nature spirits to join as you pass each power
spot, and then moving to the central power spot for the main
ritual. If participants are at individual power spots, they can
join the procession as it passes nearby.
When consecrating space in the wild, or casting a circle, do not
set up the perimeter as a barrier to all outside forces; it
should be a beacon to attract friendly nature spirits, a
container for holding magical power, and a barrier to spirits
who it isn't right to be with.
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363
One thing that is fun and worthwhile in nature is to bring
instruments, such as a rattle, a flute and/or a drum, to tune in
to nature's sounds, and to make music in time to nature's
sounds. You may be able to get some very interesting back and
forth exchanges of music going with selected creatures of the
wild, and get into an amazing jam session.
After the work is complete, be sure to thank the spirits for
their participation. Libations and other offerings may also be
left for the spirits during and/or after the ritual.
ACKNOWLEDGEMENTS:
There are other ways of working with nature spirits. This is one
approach. The author thanks Selena Fox for teaching the basic
guided meditation technique for locating and contacting nature
spirits at a tranceworking session sponsored by the Chameleon
Club (part of the Association for Consciousness Exploration) in
1981, Vicky Smith for editorial review of this article, Isaac
Bonewitz for the outline of the expanded tree meditation, and
Carlos Castenada, Black Eagle, Pasha, the Goddess, the Gods, and
various nature spirits for teaching the rest of the good methods.
Most of this article is an expansion of an article by the author
titled "Finding a Sacred Grove for Druid Initiation" by Larry
Cornett, published in The Druid's Progress and in Amaranth
Anthology. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 329 | RIGHTS TO DISTRIBUTE THIS ARTICLE:
This article is written by Larry Cornett. It is copyrighted
l988; and it is hereby placed by the author in the public domain,
providing it is not modified without the explicit permission of
the author and providing the author is acknowledged. It may
therefore be distributed freely to any BBS or other Electronic
Forum or copied and handed out for free. Permission to reprint
it in a publication for sale may be requested from the author,
and will generally be granted in exchange for a copy of the
publication containing the article. This copyright takes
precedence over any copyright expressed or implied by any BBS or
commercial system on which this file is posted.
by Larry Cornett
9/24/'88 9527 Blake Lane, # 102, Fairfax, VA 22031 (703)352-3791
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364
THE MYCENEAEN MYSTERIES
A Neo-Pagan Alternative Belief System
(C) 1989 By Joseph W. Teller
* Free to Distribute & Copy in its Entirety For Non-Commercial Use*
MYCENEAEN MYSTERIES : A QUICK INTRODUCTION
Myceneaen Mysteries are an ongoing project to introduce a new
path of passage and religious belief to the present Neo-Pagan
community.
Like anything within the Neo-Pagan Community, we do not exist
in a vacuum. I have been trained in several traditions and paths
of the present community, and have learned much from them, but
have found that a personal lack of hereditary connection to some
of the pantheons and belief systems involved have often made my
practice of Celtic or Shamanistic systems to become clumsy and
sometimes ineffective forme personally. Thus, to find my own
way, I went forth on a combination research project and personal path
searching for what path would be best for myself.
The Myceneaen Mysteries are based upon a personal interface
between myself and the aspects of the Early religious system and
belief of the area now known as Greece, a personal comfortable
status with many of the gods and goddesses of the pantheon
therein which I could not find in the Celtic, Norse or American
Indian belief systems. Many hours of painstaking research into t h e
true culture, beliefs, gods and means of worship practiced by t h e
early Myceneaens have resulted in this ongoing system of belief. It
is not for all, but if you feel a true connection b e t w e e n |
Wicca | The-Complete-Uncut-Book-of-Shadows | 330 | yourself, the mythologies, the social structure and the beliefs
involved then perhaps this path is for you.
TheMyceneaen beliefsystemis nota total"re-creationist"
idea, nor the structuring of a system out of whole cloth, but like
any belief system stemming from another time and blossoming into
a Neo-Pagan tradition it comes from a combination of both. The land
of Myceneae has gone through not one but two dark ages in its
time, and much of the original material was lost or destroyed or
very badly distorted by the people that would pass through it as
their conquerors, and so I have had to take some liberty to the
myths, sorting them according to the values and theology they
present as to whether they were of these people and if so trying to
prune out the changes made by centuries of conquest. This is an
ongoing project, and the belief structure will be added to as new
material is encountered and adapted, but the basic structure
outlined in the pages of work already completed will for the most
part remain stable, with each person who takes up the system adding
their own touch to the system.
Thus, if you choose this path, you will be forming and helping
to form the belief system for yourself and for others, making
your actions and writingsjust as important as thosethat have
now been finished. Few religions or belief paths truly allow the many
members within it to shape the system to their own needs and t o
bring about change. Myceneaen Mysteries does.
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365
If you are reading this file online a BBS or from a printout of
such,or on a distributed disk, there should be several other
text files here for you to read over, so please do so and feel free
to distribute it at will among your fellow Neo-Pagans and all open
minded non-pagan friends. Only through the greatest number of
people getting involved can we do the greatest amount of improvement
and gain personal enlightenment on this path.
* Love, Trust & Community : The key of Myceneae *
MYCENEAEN MYSTERIES : THEOLOGICAL ANSWERS
The purpose of this document is to explain some of the positions
of The Myceneaen Belief system that are considered important and
controversial to other Religious groups, many times to the point
where they will place their views not only in public view but to
enforce them upon others not of their beliefs 'for their own
good'. These positions are important, as they help show where we
stand and also explain a bit more of what we are really about. These
views are not forced on the membership of the Laos, but are t h e
official accepted policies, beliefs and viewpoints of the
organization in today's world - based on the overall religion. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 331 | Last amended June 11, 1989 -- Page NEXTRECORD
366
1. Contraceptive Devices.
We realize the importance of life, as most nature-oriented
religions do, and have a high respect for it and for the right
of all to live. On the other hand we strongly believe in the
right to choose one's path and actions in life. Thus, because
of these factors, and in consideration of the high risk of
disease in today's social circles, we support the use of all
non-destructive Contraceptive means to prevent the spread of
disease and the possibility of unwanted children being
conceived Wedo notsupport, on theother hand, operative
contraceptionthrough vasectomyor sterilization- sincethese
cause an actual mutilationof the bodyand because theyare
both questionablein recent studies ascauses of increased
cancerrates. We have astrong belief in taking responsibility
forour actions, and to utilize contraceptivedevices is to
take responsibility in ones sexual activities.
2. Homosexuality/Bi-Sexuality.
These concepts in Sexuality are not nor ever have been in
our beliefs or those of the original Myceneaens anything but
Natural. To call such actions and feelings perverse, or worse,
is to deny the realities of nature and of the human condition.
We areborn bi-sexual and makeour choices based on
environmental enforcement. We accept Homosexuality and
Bi-sexuality as true parts of life, not something to be
encouraged nor discouraged, but accepted as normal.
3. Public Nudity. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 332 | This one is obvious and simple, throughout most of the
Neo-Pagan community it hasalways been :if you feel
comfortable and won't be making too many others uncomfortable
then feel welcome to any level of dress or undress that suits
you. It is suggested that among a Damos that a full level of
acceptance and knowing each others bodies, at least by sight,
be eventually accomplished to improve the ability of the Damos
to work as a true group bound in the love and trust they have
declared (if you can't trust to be nude in someone's presence
you probably can't trust them entirely). This will be
difficult for some, it is suggested that if a member seems
uncomfortable with this that they be introduced to it slowly
by the rest of the group so they become more comfortable. Not
only does this build trust, but it can also help in keeping
tension levels down and to improve health of the group overall
in some ways.
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4. Smoking.
The smoking of tobacco in today's society is deeply enmeshed,
but slowly people are bring the realization of the damage of
utilizing this herb as an addictive substance regularly. We
also understand the difficulties of eliminating the effects
of it upon the body in withdrawal. Considering all this, there
shall be no usage of such materials within ritual or within
a celebration's public confines (the exception is the use of
pure, natural, un-chemically treated indian tobacco for use in
American Indian smoking rituals - which are rare and very
limited in scope or exposure). If a smoker chooses to do so at
a celebration they must go off away from the Damos and Guests
to a secluded area where their second-hand smoke cannot affect
anyone else in the group. The Damos should join in on trying
to help the smoker get past the addiction and back to a sense
of personal worth where such is unneeded (all addiction is
caused by a sense of personal inferiority and incompleteness).
5. Ritual Drugs.
The use of these substances should only be within certain very
controlled circumstances, under extreme supervision by people
who are experienced and obviously personally balanced in the
matter. The use of illegal or highly controlled drugs is not
encouraged and anyone choosing to do so are doing so as an
individual, not as a representative of the Laos. Again, the
mainword iscaution withalldrugs ifyoudon't understand
all the risks then don't use the substance. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 333 | 6. Alcohol.
The Myceneaens were the inventors of Beer and several other
naturally fermented acholic drinks, and so we cannot
deny this part of the past nor the religious aspects of it.
Any naturally fermented alcohol is acceptable for libation in
Ritualand incelebration, butthe takingof distilled
alcoholsshall not bewithin Ritual (itsalright for
celebration though). Unless a ritual is specifically to
Dionysus, the taking of enough alcohol to be considered
'Drunk' in circle is to be frowned upon and felt offensive.
Becoming drunk in a celebration if so wished is acceptable, so
long as one maintains the rules of hospitality and does not
attempt to do such morally wrong things as driving intoxicated
(Hosts be warned that if a guest is so intoxicated you are
under obligation to make sure they either have a ride home
with a non-intoxicated person or that sleeping space, at least
upon your floor, is made available to them). Alcohol in small
amounts acts as a natural remover of the mental shields that
can block ones ability to perceive the powers of nature and
oneself, thus being useful in this way.
7. Abortion.
This is for many groups one of the most discussed area of
personal choice. In Myceneae belief, ones spirit is not found
within an embryo until the finish of the third month, and so
we support the right of a woman to choose whether or not to
take such an action, but do want her to consider all of the
available options before doing such. Life is precious, both
thatof amother andthat ofa child,but anexisting life
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368
will hold priority overa yet-to-be born, since ifan abortion
doesoccur the spirit of the child will find another bodyto
gain re-entranceinto the life-cycle. We do support the use of
all natural abortifacient herbs and drugs over physical
operations, but again this is the choice of the mother and not
for the religion to enforce.
8. Pornography.
We believe that the true pornography in the world is depictions
of humanities cruelties unto itself for the purpose to glorify
it and encourage it. This means we label books and movies of
a purely violent nature to be Pornographic (Examples of such
are 'Faces of Death', 'The Green Berets' or any of the numerous
'slasher' films). Additionally we feel that films of a sexual
nature that show women as inferior, mere sex objects or actually
depict violent rape as something its not to be pornographic
(ex: The Story of O). We have no objections to sexuality in
books in films, displays of nudity or love within such. We
also oppose Child-pornography, bestiality and slavery of any
kind.
9. Sexual Responsibility.
Myceneaen beliefs have nothing in opposition to group sex or
group marriages, from Menage-a-trois to full multi-faceted
tribal families. We do have a strong ruling of community to
regulate ourselves, and to reduce the risks of disease and other
related problems. Any member of a Damos who has a sexually
transmutable disease should warn all other members of the Damos. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 334 | When a person enters into a Damos they must expose such info
to the members, to protect all. If a member of a Damos is in
a relationship withsomeone outside theDamos they should
refrain from sexual contact with members inside the Damos,
unless sure that they are clear of such afflictions.
Relationships within the Damos should be encouraged, as this
will prevent an influx of diseases from outside unknown sources.
Members of a Damos who are sexually active in any way should
seek out a medical check for such problems routinely and should
share the results with the members. Keeping everyone within the
Damos healthy is of import to all members of the Damos. Remember
a Damos is more than just a group of friends and acquaintances
as is common in most Neo-Pagan groups, it is an extended family
and community.
HISTORICAL CONTEXT
-----------------
The Mycenaean Era is not the Greece of Homer, and has many of
its own unique differences that set it off from that Era. It is
sometimes known as the Golden Age or Heroic Age of the ancient
land we call Greece. Fledgling borne from migrants coming into
the area from Syria and Persia during the Empire of Crete, the
Mycenaeans were a willful folk, who accepted the rule of Crete
until the Minoans fell from power by a complex series of events
that caused them to abandon the Mainland and Isles of Greece
and vanish back into the mists of History. Neither The Minoans
nor the Mycenaeans were remembered, until our own 1840's (AD)
when the ruins were discovered and slowly excavated (a process
still uncompleted to this day).
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Egypt, it has been said, introduced government to the world
(and Bureaucracy and all that goes with it). Minos introduced the
concept of Laws governing all equally (which Homer's Greece would
rediscover in its own era) and the value of colonization & trade.
Each had its religions and cults, but it was in Mycenaean that did
rise truly human gods and goddesses - those who could weep or
laugh, who did not simply hold themselves aloof from the majority
of the population but who were close and intricately associated
with their people.
In concept, and in Mycenaean Myth, we are all descended from
the gods. We are all their children, and we are all working
towards learning what we must to take our proper places beside
them one day in a future existence. We all have within us the
ability to perform feats of wonder, magic as we call it, through our
own ability of will and perception.
As children of the gods and goddesses, we are imperfect only
in that we have not yet learned the ways to best utilize our own
abilities and to work with nature thoroughly - as Neo-Pagans we
can work towards this goal, unlike those who refuse to open their
eyes to their own ability and instead falsely believe that nature
is a force to be battled and conquered instead of one that we are
part of and must work with in order to survive. We are not in
any way perfect, we do not have 'the one true path' or the 'one
way to enlightenment', we have simply chosen a path in this belief
system and religion that serves our personal growth (some may even
walk this path and then later chose another closer to their own |
Wicca | The-Complete-Uncut-Book-of-Shadows | 335 | hearts in some way). We ask that others accept the fact that we
have chosen this path of our own free will, if they ask for any
information we shall give it freely, and that we ask that they be
tolerant of us in our every day lives and not show bigotry against
us for our belief path.
The Mycenaean Era, historically lasted from approx. 1700 BC, as
the Minoan Empire collapsed inward, and prospered through till 1120
BC when the last shreds of it fell beneath the onslaught of the
invading Dorians, who were the ancestors of Homer's Greece. The
fall of Mycenaea brought with it a terrible 400 years of what has
been called the 'Greek Dark Age' for the invaders destroyed all
the knowledge of writing, and much of the culture and technology
of the people of the land that was then Greece. They had come down
out of the Northern parts of Central Europe, outnumbering the
Mycenaeans and being experts at large scale war, still it took
them from 1190 BCE to 1120 BCE to fully conquer the Mycenaeans.
When the Dorians invaded and conquered the people, they
destroyed what was then the most advanced civilized people in
Europe. Mycenae had the benefits of the technology of the Minoans
and the advantages of a widespread sea-trade with Syria, Italy,
Sicily, Spain, Egypt, Rhodes, Persia and even possibly the Isles
of Britain. This widespread trade made them one of the richest
people, and their willingness to exchange knowledge and goods
made them welcome in many ports. Mycenae had colonized villages
in many lands, to serve as trading posts with native peoples.
Their only major war was, that which we know now as the Trojan
War, in 1200 BC (approx), was a successful enterprise supposedly
based on principle instead of greed.
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Mycenae, like the native peoples of the Americas, were slowly
worn down and defeated by an enemy they had sought to not war
with but to trade with. The Dorians came first as raiders, then
in larger numbers as they fled south from either hostile weather
conditions or an unknown northern invader, and were not to be
appeased with simply the lands of the neighbors of the Mycenaeans,
such as the Hittites, but wanted the rich trade of the Black and
Mediterranean Seas. They did not have a written language, but
were evidently of similar stock of that which the Mycenaeans had
once come from centuries before and spoke a similar tongue. They
destroyed the citadels, palaces and shrines, burning many to the
ground in their fury. They slew the learned and enslaved the
poor and agricultural people to serve their own economy - they were
not the peaceful folk that Homer first tries to show them to
be, in Homer's day, after the ages, Mycenae was forgotten and
Minoan Empire a wispy memory of long ago.
Parts of the culture and its gods and goddesses were still so
strongly enmeshed in the people that remained that the Dorians
adapted it into their own rather than try to fight its existence,
changing it to fit their own values and warlike natures. Thus the
Mycenaean Age faded away in history and memory until the 1840's AD
when the ruins of Mycenae were discovered and the Archaeological
Society of Greece began to recover its forgotten past.
Much of what we have to work with in our beliefs are based on
the records of archaeological findings, the eventual deciphering
of the few tablets and inscriptions in the ancient language of |
Wicca | The-Complete-Uncut-Book-of-Shadows | 336 | the people (Many of which were simply old accounting records)
and the myths that have survived even the purging and nature of
the Homeric era. Vocal records always change tales with the
telling, and thus it has been painstakingly difficult to produce
what these pages attempt to do. Much has had to been assumed in
my research as the information is not available, and some has been
modified to suit our modern times and needs. Thus this is not a
recreation,no more than Ar nDracht Fan can claim an absolute
reconstruction of Celtic Druidism, but a new view for the present
and hopefully the future.
Each Wanax is responsible for seeing that their Damos sits
down and somehow develops a name for their Damos, and it is by
this name that they will be known to other Damosi. It is
suggested that Greek names or ones related to the places they
choose to name sacred or to the local Native American Indian names
be used (We, as members of the Myceneaen belief must realize the
rights of the natives of the lands we presently live in and also
respect and honor their gods, goddesses and local nature spirits
and beliefs, for like the original Myceneaens we accept the validity
of local deities as much as our own, some being our own known by
other names and some being local powers like the dozens of river
gods and nature spirits found in ancient Greece). If a name is not
to be in Greek or in line with a Native American group then it
should in some way reflect the nature of the people involved and
their own goals together. Names, preferably, should not be more than
ten words in length and not less than two. At the end of each name
shall be added the word Damos, to identify it as a part of the Laos.
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371
For the present I have chosen to act as the Basileus of the
'organization', that is I wish to be a personage who will be the
arbitrator (if requested by all sides) in disputes between any
two or more Wanaxi or Damosi dealing with the material in my
structure or in a gathering of Damosi. I will also, for the
moment, hold the position of a communications point between any
of the further spread Damosi. I hold this position only until
we have someone who can serve better for either position and who
is willing to take on the duties - the position holds no true
power over other Wanaxi or the greater Damosi unless they choose
to have me arbitrate. This position I will hold no longer than
ten years, and preferably much less. Once a hundred Wanax are
established they will have the power, by a majority decision,
to decide when to replace the Basileus and with who (the who
must be willing to take the office).
I also ask that all Wanaxi record their record of activities
(which we will call, for lack of better terminology your Damosi's
Book of Records) in photocopy, ASCII text file or to be
Handwritten/typed/carboned and pass this duplicate on to me to
keep and utilize for communicating with all the members of the
Laos (the people, in greek) of the Mycenaea faith, either within
newsletters, computer files or whatever - based on the needs of
each individual of the faith. This is a matter of choice of the
Wanax personally, if they feel they need secrecy for some reason
that is their choice and they may choose not to send such to me.
I am not in a position of power in this path, simply a guide for |
Wicca | The-Complete-Uncut-Book-of-Shadows | 337 | part of the way and then it is up to your own selves to decide
where you will go dealing with the path, your Wanax, your damos
and your life-cycles.
Many of the ancient titles and positions within Mycenae are
no longer of great import in today's society, but might one day
become of import. The E-qe-tai (ee-kay-tie) were the liaison
between the temples and the military, I suggest that this be a
position given by each Wanax to a member of their Damos when
they feel the need for someone to act as a Liaison between the
Damos and any other Damos, a messenger of sorts between groups,
and also to serve as such if the group comes into contact with
the press or other public media. This position need not be a
permanent one, and several may be bestowed this title at one
time if more than one series of liaisons are necessary. The
Ko-Re-te (kowe-ray-tay) were military commanders within a Damos,
we have no need of such at present, unless the Wanax of a group
chooses that members of their Damos should learn a martial art
or weapon skill for personal growth - then the Ko-Re-te will be
the title given to a teacher within the group (You should not
expect members of your Damos to be taught in such things by a
person outside the Laos, nor can teaching be forced or required,
only requested or suggested).
The Lawagetas was in ancient times the 'Leader of the Host',
a military leader for a collection of the Laos from more than
one Damos for a particular purpose. Obviously this is not a
needed position within our present structure. The Pa-si-re-u
was the official responsible within a Damos responsible for the
bronze smiths, again a title I cannot see the need to restore
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372
(If anyone is skilled at this art and wishes to offer it as a
teaching to members of your Damos, then grant them the title).
The klawiphoroi were the key-bearers, always female, of the
temple. Since our temples, shrines, groves and altars will be
most likely within other buildings or outside and there is no
plan to purchase buildings at present for this purpose (for we
are a poor folk) this title will remain among the unused.
Each individual of the Laos, including those not of a Damos,
may consider themselves Mycenaean Priests and Priestesses as long
as they choose to follow this path of Neo-Paganism. There are no
paian (non-clerical followers), though there may be members of
other faiths present at a ritual, celebration or gathering -
so long as they are willing to accept the rules of hospitality.
Due to legalities, children are brought into ritual rarely -
they are not yet on this path and should not be forced upon it
like some religions do. We must not make the mistakes that many
mainstream religions have before. They can be present at an open
celebration, but should not be brought into ritual until they
are old enough to understand the beliefs and concepts, say
not before their 16th birthday (this will be an arbitrary
choice between the Wanax and the parents).
Finances are the choice of the to deal with, and whether they
will handle the finances of the Damos or have a separate person
appointed treasurer or choose to keep no finances for the group
but run the group as a 'donate anything but money' operation. I |
Wicca | The-Complete-Uncut-Book-of-Shadows | 338 | would like to hear from the Wanaxi on how they are handling their
finances and the operations herein, especially any who set up
their Damos as a physical communal household or farm site.
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THE LAWS OF HOSPITALITY FOR MYCENEAENS
---------------------------------------
1) A Guest always has the right to leave a Host's home, lands,
celebration or gathering when they wish (this is not possible
always in the middle of a ritual and can only be done when the
officiary of the ritual grants it magically etc), without
harm or threat of harm, with all that they brought with them
into the locale.
2) A Host always has the right to ask a Guest to leave their home,
lands, celebration, gathering or ritual without conflict of
a physical or verbal nature, and to take with them all they
brought with them into the locale.
3) A Host has the right to request an armed guest to peace-bond,
remove from the locale or to take a weapon of any obvious
nature, unless necessary for a ritual taking place, until it
the guest is ready to leave without argument or conflict.
4) A Host has the right to request a guest not utilize or even
bring into their home, lands, celebration, gathering or ritual
any substance or device that may be legally questionable or
outlawed or physically harmful to the Hosts health or that of
other guests or members of the Damos. (this may be anything
from drugs, alcohol, poisons, cigarettes, flamethrowers etc.
all by the Host's discretion). |
Wicca | The-Complete-Uncut-Book-of-Shadows | 339 | 5) A Host may ask the following of a personal rule of hygiene or
social concept be followed by a guest while within the home,
celebration, ritual, lands etc (EX: the removal of shoes before
entering the house, the washing of hands, maintaining a low
level of noise due to someone else sleeping, sharing in the
breaking of bread, etc by the host's discretion).
6) Both Host and Guest are bound by a rule of trust - none shall
carry out violence of a physical or psychic nature against
those present or they shall be in violation of the rules of
Hospitality and nullify all such rules at that point.
7) Neither Host nor guest shall steal from the other - either
doing such shall be in violation of the rules of Hospitality
and they shall be annulled at that point.
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8) The Host may ask one service of the guest if they are to
share meal, sleep within the hosts area, or in other words
impose on the host in any manner. This service cannot require
the leaving of the hosts area, nor be of an illegal, personally
distasteful or harmful way, but will most probably be of a
simple manner (and not the tasks set out historically in legend)
such as assisting with the setting of the table, chopping of
wood for the fire, etc. This is not mandatory, simply suggested
in conceptual context of the original Mycenaean Society.
9) The Host and guest, if of different religions, will not seek to
force their beliefs upon the other - discussion is allowed, but
not obvious attempts to convert or proselytize.
10) The Host and guest (and members of the Hosts Damos) will not
seek to force their affections on each other sexually - this
does not rule out flirtation, involvement or seduction, but
does rule out harassment, forced sex and rape. If a person
says they are not interested then their word is final and any
further consideration should be personally curbed. Violation of
this rule invalidates the rules of hospitality in the
situation.
11) The Host may request of a Guest reimbursement for any supplies
that have been used in the feeding or entertainment of the guest
that are considered excessive. Additionally a guest is expected
to repay any bills of an excessive nature (such as those of |
Wicca | The-Complete-Uncut-Book-of-Shadows | 340 | long distance telephone calls) that they are responsible for.
12) A Guest at Ritual is expected to accept the Authority of the
officiaries within the ritual area as absolute, and shall not
question their authority or actions while within the ritual area.
Nor shall a Guest seek to disrupt a ritual from within or from
outside of it while it is being carried out.
13) A Guest is expected to provide a gift for a host or the hosts
Damos when visiting for ritual (A food dish or libation is the
common practice) or celebration. This is waved if not more than
one days notice has been given or if the Guest claims a truly
impoverish condition in their own life.
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The above may seem simplistic, obvious or unnecessary, but I feel
it is important that we have a set of rules for those who cannot
see the obvious and to protect all involved. Further, I'd like to
request that any member of the Laos who has had the Rules violated
by a Host or Guest (especially those rules dealing with violence,
Forced affection, theft etc) to report them by name to me, anyone
who has been found in such violation with witnesses by members of
any three Damosi will be reported as such and publicized by us
internally to be avoided as Guest or Host (and of course, if a
legal violation occurs any Host is welcome to report them as such
to the authorities).
Remember that a Guest or host cannot be considered held by the
rules of Hospitality if they have not seen them and agreed to them
beforehand. Feel free to suggest that other Neo-pagan groups
accept these rules themselves - this does not have to be just a
Myceneaen only concept.
ETHICS & CONCEPTS OF CONDUCT
----------------------------
You take, by using this work and collection of beliefs and the
title of Myceneaen Priest or Priestess, the responsibility for
your own life and actions in it. Every time you make a decision
in life you are exercising your freedom and are responsible for
your actions. With knowledge and power come great responsibility,
to yourself, your Damos, your Waxan, the Laos, your homeland,
your birth family, the human race and that of the entire planet.
There are no 'evil' forces manipulating you or your actions, no |
Wicca | The-Complete-Uncut-Book-of-Shadows | 341 | devils or demons exist save in the minds of others (and if any do
exist in your own mind then you must cast them out). No amount of
alcohol, drugs or influence shall change the fact that you are
still responsible for what you choose to do and not to do.
Yes, we recognize that there are forces beyond our ability to
fully conceive in this reality, that at times the gods and the
goddesses might interfere with our lives, remember that there is
something to be learned from each success and every failure, that
they do not wish you to suffer - they simply wish you to learn
and advance to one day rise above the need for the state of being
what you are at present - bound within a limiting fleshly body
for this cycle and for each you have and will have given to you
until you have learned all this existence can teach and advance
to a level where you may enjoin with the gods and see beyond our
present.
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OPEN CIRCLE ETHICS
by Brandy Williams
Event organizers and open-circle coordinators have, I think,
a responsibility to participants to provide a safe and comfor-
table environment. The Pagan community here in the Pacific
Northwest seems to be evolving an ethical standard governing
organizers. Althea Whitebirch calls it choice-centered, and I
offer my perception of it here as a model and a basis for dis-
cussion.
HISTORY: A few years ago, the Seattle/ Vancouver/ Portland
area had no ongoing festivals. As I write, August '86, organi-
zers are planning next year's schedule -- the second annual
Spring Equinox Mysteries festival, the first Summer Solstice
Gathering, the third annual Solitary Convention, the fourth
annual Fall Equinox Festival. Many of the attendees are new --
either to Paganism or to the northwest, and the events draw
people from a wide geographical area, including British Columbia,
Montana, Idaho, Oregon, California, and all of Washington state.
We're growing. We're growing very rapidly, and dealing with
a disproportionate influx of people inexperienced in group
rituals. As a result we're starting from scratch in developing
organizer ground rules, and developing solutions to problems
being discussed in the Pagan net nation-wide.
In the Pacific northwest, the circle of organizers is very |
Wicca | The-Complete-Uncut-Book-of-Shadows | 342 | small, almost familial, and we're working from a basis of friend-
ship and trust. We're concerned about each other and pay atten-
tion to caring for one another. I think the combination of a
small group handling a lot of newcomers has allowed us to gene-
rate a uniquely compassionate set of attitudes and guidelines.
This outline is my own. I'm going to phrase this is strong,
definitive terms, with this qualifier: I call it Northwest Ethics
because it has evolved out of discussions with other organizers.
However, it isn't offered as a group consensus and any given or-
ganizer might disagree with some of these points or the language.
This is intended as a starting point for discussion and not a
presentation of a set-in-concrete consensus.
My own experience: I've staffed a number of events in and
out of the community. My most recent experience was heading the
SolCon '86 staff, so I'm using it as my most frequent example.
RITUAL CHOICES: Althea Whitebirch and I facilitated a dis-
cussion at the '85 Fall Equinox Festival that has borne substan-
tial results in the local community. We argued that closed
circles can do what they like, but those of us in charge of open
circles should lay down some ground rules to ensure everyone's
comfort and safety.
Explain The Ritual. I'm personally finding it necessary to
make some very basic announcements, like circle boundaries
shouldn't be indiscriminately crossed, and people should only
walk clockwise within them. Again, we're dealing with a lot of
newcomers.
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No Pressure To Physically Touch. I've never seen anyone ob-
ject to holding hands, but a lot of people have commented that
they cringe at kisses. No kissing spirals in open circles.
Why? Newcomers tend to go along with group activities, even
ones they're uncertain about. Maybe they should be assertive,
but more often they're not, and organizers are their voice.
Choice: every event in this area includes space for people to put
together their own circles, some of which can be more touching-
oriented -- and are identified as such. Or we might experiment
with providing an Intimate Circle, which would include a lot of
hugs and kisses.
The rule is: you don't have to touch anyone you don't want
to, anytime. That should be clear to newcomers.
Choice In Participation. In open circles, if the dancing
gets too rapid or wild, participants can step back. Just bring
your neighbors' hands together and move out of the way. I've
also seen some ritualists allow people to cut themselves out of
the circle -- the procedure was clearly explained in advance.
Effective ritual evokes response. Novices are at different
tolerance and skill levels than experienced ritualists, and some
rituals can be overwhelming. Also, the 'boogie till you puke'
crowd exhausts the older folks and the kids in the group.
Experiment note: I recently separated a circle into two |
Wicca | The-Complete-Uncut-Book-of-Shadows | 343 | groups, the 'keep on dancing' people, and the 'sit down and rest'
folks. Some rhythm is traded off for comfort. I've also seen
two rituals staged consecutively, one quiet and one 'dance all
night.' Suggestion: we can try a novice ritual, and a more power-
ful one for skilled people.
Also note: one northwest organizer disagreed with these sug-
gested choices, feeling those who participate in a circle should
be committed for the duration of the experience. It's a point.
In that case, I think a clear understanding of what's to come
would be essential.
STIMULANTS
In PANEGYRIA Vol. 3 No. 4, Althea Whitebirch argued for
informed choice in using stimulants. If alcohol is used in a
communal cup everyone should know, and a fruit juice or other
substitute should also be available.
Drugs: NOT AT EVENTS I COORDINATE! At least, not with my
knowledge or approval. Private drug use hasn't been a problem so
far. My concern is that if anyone is caught, it's not private
any more. I'm the one who gets to deal with the police and the
press, and the whole community's image suffers.
If problems arise in the future, I'd consider banning drugs
altogether. Organizing is tough enough -- I have a right to
limit my risks. Call a closed circle and do it at home.
MINORS: Young children supervised by Pagan parents are a real
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joy. Teenagers with absent, non-Pagan parents or guardians are
becoming a problem, even with signed in advance waivers. Some of
us are leaning toward a 'no minor without attending parent'
policy. How do you keep them away from the wine? Think of the
issues surrounding sexuality with under-age kids. The 'what-ifs'
are frightening to contemplate.
I haven't made a firm decision because I know how important
the contacts and support can be to our younger friends. On the
other hand, they do grow up. In two years, a 16 year old can
sign her own waiver. Maybe we could set up a gentle, first con-
tact network to provide them with 'one on one' support, starting
slowly. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 344 | Last amended June 11, 1989 -- Page NEXTRECORD
379
SOLOMONIC DECISIONS
I was asked to kick out two people who wanted to attend the
last SolCon, and I burned one request for a registration.
I know, I know. The word 'blacklist' leaps immediately to
mind. This is a tough issue. The request I burned was from a
person who was suspected of having responded violently to a cri-
ticism. The other two revolved around sexual ethics: men accused
of coercing women into intimacy.
Help.
The problem, as always, is that none of the cases were clear-
cut. How do I substantiate an accusation? Do I kick someone out
on a suspicion? I don't want violence or sexual coercion at an
event that has my name on it. I also don't want to mediate
personal conflicts; that's not my job.
At the moment, one well-placed person can ruin another's
reputation. I've seen three people kicked from the community on
ONE person's request. I've also seen people with a lot of con-
tacts survive a number of complaints. Neither situation seems
fair.
We have a lot of options. This is an essay question: pick
one and list the pros and cons.
1. Anyone at all can attend any event. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 345 | 2. Each organizer must individually choose who to deny attendance
to. (In practice, we do pass names to each other.)
3.úAny person who has been accused by one person of one of the
following things should get flagged. That is, every event orga-
nizer should be notified:
-Theft or destruction of another's property.
-Violence against people -- assault.
-Sexual coercion or abuse.
This seems to me to be most workable:
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4.úIn one case I had three complaints a man had made weird sexual
phone calls to women. I called him and offered him probation:
find someone to sponsor you, to be willing to act as liaison be-
tween you and the community. As with minors, the sponsor should
be with you at each event you attend. Then I would put the word
out that you are one probation, and the sponsor should be
contacted if you contact anyone on your own and misbehave. The
probation would last for a year. Any repetition of the unde-
sirable behavior would get you kicked from my events permanently,
and I would notify other organizers. Failure to accept the
probation means getting kicked immediately.
I haven't had a chance to use this procedure because the per-
son decided the effort wasn't worth it (a statement in itself).
I notified other organizers.
I'm aware this issue is extremely hot. Personally, I'm in-
troducing a lot of people to the community, AND vice-versa.
There are a lot of weirdos out there. I don't want to let a mass
murderer loose among us (as it were). I also don't want to
blacklist someone because of a personality conflict.
Bottom line: some novice assertiveness training seems to be
in order.
CARETAKING
Some of us have had good experience with 'greeters' or |
Wicca | The-Complete-Uncut-Book-of-Shadows | 346 | ombudsmen. (Ombudspeople?) It's a staff position, the sole re-
sponsibility of which is to be available for participants'
support, to solve problems, hold hands, and be a liaison with
staff.
I didn't have greeters at SolCon '86 and regretted it. Even
with 30 people, the event coordinator (me) didn't have time to
personally check in with everyone.
I like very much that northwest events coordinators show
visible concern and caring for everyone. A friend of mine said,
"I love these events because I always feel so cherished." I'd
like to see that become a community standard.
ORGANIZER'S MAGIC
SolCon '86 has a staff conceptualizer who renamed the
position. An organizer is the focus, he said, of the energies
coming into, and generated by the event.
A festival isn't just about magic. It IS magic, and the
focus has the pleasure of shepherding what another friend of mine
calls the magical child through its inception, and allowing par-
ticipants to share in its direction. (Rearing?)
This outline is a suggestion, a template, for focusing event
magic. These are the major focus points:
-Conception. When the event is scheduled/sited. I saw a staff
group hold a circle at the actual site several months before the
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381
event, asking for: safety, to have enough registrants, what the
event was designed to accomplish for the attendees, the staff,
and the community.
-Presentation. I don't know about anyone else, but for me, put-
ting a flyer together is casting a spell.
-Orientation. Somewhere in the first few hours of the event, ask
the participants to help focus on the event's parameters --
safety, joy, solvency ...
-Major or parting ritual. Of necessity the ritual coordinators
will set the structure, and almost always the nature of the
working as well, but eve here the attendees can have some space
to give feedback.
-Post-event focus: a thank-you circle.
FEEDBACK
It might be suggested that an organizer has a right to do
whatever works, and event participants must fend for themselves.
I argue that event sponsors represent the community -- create the
experience of the Pagan community for many who have no other con-
tacts, and as such, they are accountable to their participants
and to other event organizers and community elders.
Aside from the issues already discussed, there are financial |
Wicca | The-Complete-Uncut-Book-of-Shadows | 347 | ones. This year I distributed a financial accounting to SolCon
'86 attendees. That was scary -- laying out the bottom line of
the decisions and mistakes I made! The thing is, a lot of people
asked for that kind of accounting, and I've wondered myself when
I attended events.
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The other issue is proceeds or profits. SolCon '86 didn't
make any. I had, however, planned to pay my staff some salary,
thinking we should be compensated for our work. Some people dis-
agreed, feeling event funds should be channelled into projects
the community benefits from. Since teeny SolCon is becoming a
formal organization (for legal purposes) and I'm putting myself
on the Board, I won't personally be in a position to take any
money out. However, I'd still like to pay the staff -- even a
small amount -- because they sacrifice some of their own fun and
do a lot of work to make the thing possible.
Finally: organizing is a pretty heavy responsibility and a
lot of work. I think we have a right to ask for hugs.
I hope to see lots of discussion on these issues. Because
our value is maximum tolerance for diversity, doesn't have to
mean that anything goes. I think it's possible for us to reach
consensus about some ground rules, to safeguard our community and
everyone in it. We ask for perfect love and perfect trust. I
think we need to provide a safety net to ensure it.
As always, I welcome feedback.
Brandy Williams |
Wicca | The-Complete-Uncut-Book-of-Shadows | 348 | Last amended June 11, 1989 -- Page NEXTRECORD
383
STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP
By Usen's grace, Ho-dah....
1.) PURPOSES:
Thisis aneraofdecision.Dowe allowourselvestocutthe
throatoftheMotherWhohasnourishedus asaspeciessince
we "came down from the trees"? Or do we work to walk in
Beauty and Harmony with Her, and cherish Her, and work to
see Her healed? The resurgence of Shamanism, the primal
Earth Religion of practically all of the Earth's
pre-Agrarian cultures, is an important thing, foretold by
the Paiute prophet Wovoka and in the Hopi Prophecies. It
was said that both the Red Man would return to the Ways of
the Old Ones and that the non-Native would also embrace the
Lifeway.
Therearenon-Nativeswho
respectfullyhavechosen
these Ways, and are carrying them on in a reverent way. If
the Lifeway was only given for the Native peoples, it would
die out within our lifetime. There are simply not enough
traditional Elders left.
Ithasbeenshown tosomeofus thatOurMotherThe Earthis
not willing to die quietly. She has demonstrated this by
the increase in natural disasters of the past decade, which
continue day by day. The Hopi prophecies state that, when
the "bowl full of ashes" (most interpret this as the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 349 | Thermonuclear Bomb) is overturned, that Our Mother shall
rise up in Her righteous anger and destroy humanity. This
prophecy is coming true, although it may yet be reversible.
Perhaps it is we who reverence the Ways and walk in harmony
with Our Mother that may stay Her hand.
The Lifeway Fellowship is here for those who wish to honor
Our Mother and Our Father, Earth and Sky, and to honor The
Giver Of Life, from whence all things flow in the Universe.
Our world-view is primarily allied with that of the
Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do
not represent ourselves as the keepers of those ways. The
secrets of those Nations are for them alone, unless Usen'
wishes to reveal them to us. Our mission is to help heal
OurMother,TheEarth,andtohelpeachotherwalk incloser
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384
harmony with Her. We also exist to provide a way for urban
andsub-urbanpeopletolearnandpractice
therootShamanic
techniques that aid us in finding our True Vision and True
Way of Power, and following that Vision and that Way.
We identify ourselves as Pagan (Webster's New World
Dictionary"1.b)...apersonwhoisnota
Christian,Moslem,
orJew (byfaith);heathen.Paganspecificallyreferstoone
of the ancient polytheistic (or pantheistic) peoples.") and
as unashamed Pantheists and Polytheists. The Lifeway
is trulyareligious commitment. No-onecan makea
commitmenttothe Lifewayandtothe worshipofLifeGiver,
TheEarth Motherand TheSky Father andremain aworshiper
of other Paradigms of the Deity,much as one cannot be a
Christian and worship the Greco-Roman pantheon. However
this does not imply the condemnation of other Paradigms, nor
impel a duty to "convert" others.
WestandbyotherPaganswhodonotshareour paradigms,IE.
Wiccans,Asatruans, Hellenists,and otherShamanic
traditions, (African and neo-African(Santeria & Voudoun),
Australian, Siberian, Traditional Native American, and
Polynesian, to name a few) and even though we may disagree
with some or all of their practices and beliefs, they are |
Wicca | The-Complete-Uncut-Book-of-Shadows | 350 | Brothers, Sisters and Cousins, and in times of persecution
as well as times of goodwill we must defend them. We may
even share in their open rituals and allow them to share in
our open ceremonials. But that which is ours must remain
ours, just as that which is theirs must remain theirs.
2.) THE(A)OLOGY:
AsourFellowshipisinherentlyreligious,
wemustdeclarea
The(a)ology. (The strange spelling refers to the fact that
we acknowledge a Goddess as well as a God)
This is summed up very easily. There are three main powers
we worship, Usen' the Life Giver, The Earth Mother, and The
Sky Father. The latter Two are emanations of the First, as
all, including the God and the Goddess, are emanations from
Usen', which is the primeval First Cause.
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Usen':OnecannotlookuponTheLifeGiveras eitherMaleor
Female, for The Life Giver is beyond those distinctions.
Usen', and The Life Giver, are names for this First Cause,
this Force that pervades all and caused all to come into
being. From Usen', the God, Sky Father, and the Goddess,
Earth Mother, emanate, as the lesser Deities emanate from
Them.
The Earth Mother: We live and walk and are sustained from
The Earth Mother, which is our Earth. She is alive, and we
all exist within Her as part of Her structure. Science,
through the Gala Hypothesis, has finally acknowledged Her
existence, and some even have learnt the lesson that our
duty in this life is to care for and honor Her. This is a
lesson that all must learn, for as long as we despoil Her,
we risk Her wrath. She is expressed through the faces of
White Painted Woman, Who is The Woman Warrior, through Corn
Mother, Who is The Nourishing Mother, and through Spider
Woman,WhoisTheWiseWoman,TheAncientOne,TheCustodian
of Wisdom. Women are acknowledged as being human represent-
atives of The Earth Mother. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 351 | The Sky Father: Just as among we Humans, there is both Man
and Woman, so there is no Earth Mother without Sky Father.
Sky Father is the air we breathe, the flame that gives us
warmth and cooks our food, and brings forth the rain that
fertilizes Our Mother and allows Her to provide us with
the crops and animals that sustain us. Sky Father is also
expressed as The Hunter, The Warrior, and First Shaman, and
is also expressed in Killer Of Enemies and The Child Of
Water. He is also present and acknowledged as being present
in every Man.
There are other spirits that exist in the Universe, some
beneficent, some maleficent. But most important is Usen',
EarthMother,andSkyFather.Bywalkinginharmonywiththe
God(esse)s, one can tell the Good from the Evil, welcoming
in Good, and protecting each other from Evil.
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3.)ETHICS:
We have our code of Ethics. It is neither lengthy nor
overly restrictive. We do not include ancient taboos in
this list, such as Mother-In-Law avoidance or the taboo
against Fish, because they may not apply nowadays. If you
wish to not eat fish or to avoid your Mother-In-Law for
religious reasons, it is your prerogative. But it is not a
requirement.
1.) If the action does not harm yourself, other people or
intelligentbeings,orOurMotherTheEarth,youarefreeto
do as you wish.
2.)Tochargeforhealings,sweatsorceremonials
istotally
wrong and extremely offensive. Also, to charge excessively
for teaching is equally offensive, but a modest fee
over expenses is allowable. Your conscience is the best
guide, that and the Will of the Deities.
3.) Magick should be limited only to protection of Self and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 352 | Loved Ones, and to healing and helping those in need,
provided that permission is given by the patient and that
help other than healing does not interfere with the Will of
others. Magick that is used in a coercive (IE. Love spells)
or destructive (harming or killing magick) way is patently
wrong and is considered Black Magick.
4.) Contact of spirits by any means other than Shamanic
journeyingor
theVisionQuestisveryrisky,andPossession
is a real possibility. The practice of mediumship, or
"channeling" has no place in the Lifeway, and exposes not
only Self but others to danger.
5.)Permissionmustalwaysbeaskedofthespiritsofplants
and/or animals before taking them for either sustenance or
for medicine.
6.) One's visions and one's personal ceremonies are one's
own. Personal visions should not be spoken of, but shared
visions are for all of the group.
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7.) It is wrong to criticize another within the group or
outside the group. Racism, sexism, xenophobia or general
disrespect of others has no place in the Fellowship.
Individual decisions about lifestyle and other ethical
issues not covered here are an individual's own affair.
4.):GROUP STRUCTURE AND INITIATION PRACTICES
There is only one Initiation, which is the Initiation that
makes one Kin within the group and in the sight of The
Deities.Itisgivenafterone hastakentheirfirstVision
Quest, has found their Power Animal(s) and has met the
Shaman Within. It can only be denied to those who have met
theserequirements,isyoungerthanthe
legalAgeOfConsent
(in most places, 18 years) is not of sound mind, and/or is
under suspicion of being a Law Enforcement Officer or other
person antipathetic to Pagan and/or Shamanic belief
who requests initiation for fraudulent purposes (usually to
infiltrate to either sabotage or publicly discredit the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 353 | Fellowship) Initiation must not be denied on account of
physical disabilities, blindness, deafness, or sterility,
nor on account of sex, race, nationality, political belief,
or sexual preference.
There are no set offices within the Fellowship. Ideally,
leadership should be by consensus, with true leaders being
temporaryandpurpose-oriented.
Facilitation
ofrituals
may
be done by any Initiate of the Fellowship. ANYONE WHO
REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY
SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO
THIS STATEMENT OF PRINCIPLES AND ETHICS.
Support of the Fellowship is done on a purely voluntary and
mutual basis. No tithe or dues should be assessed unless
they have been agreed upon by all members, initiates and
non-initiates alike.
Membership is extended to all. But initiation is reserved
for those who meet the criteria mentioned above.
Non-initiates can participate in open ceremonials and in
basic workshops, but may be denied participation in certain
ceremonials and advanced workshops.
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388
5.) THE QUESTION OF RECOGNIZING SHAMANS
In traditional societies, the title Shaman was not just an
honorific, or recognition of talents. Nor was it the
highest initiatory level in a Shamanic society. The Shaman
was,inmostcases,abovetheChiefin
decision-makingpower
and was judge, doctor, father-confessor, and intercessor
withtheDeitiesforthetribe.SomeShamanicsocietiesare
now providing their membership with "Shaman training
seminars" and "Shaman apprenticeships" that can be had for
an exorbitant price. This implies that the cost of being a
Shaman can be paid in money and in a set amount of time.
This is not the case. Many tribes believe that the office
of Shaman is not one that is earned, but one that one is
borninto.Certainly,theskillsareneversomethingoneis |
Wicca | The-Complete-Uncut-Book-of-Shadows | 354 | born with, and this is not merely hereditary. Rather, when
achildisborn,thecurrentShamanwouldrecognizethatthe
child had the POTENTIAL of being the next one, and the
child'straining
wouldbeginwhenthey
wereconsideredready
by theShaman.At adulthood,theywould betested. Ifthey
passedthetest, theywould becomethenext Shaman.If they
failed, usuallythe testwas suchthatthey wouldeither die
outright, or they would go insane. Many "heroic quest"
tales,andmostnotablytheArthurianlegendshave
echoesof
this practice within the ancient Shamanic traditions of
Europe.
But the point that is being made here is that we should not
goback tothatsortofwayof doingthings,becauseinthis
society it is nigh on impossible. The stand I am offering
here is that recognition as a Shaman can be conferred only
through shared vision, and signs from the Deities. It is
not my place to say what the signs are...it will be obvious
to the Fellowship. I am not Shaman myself, and will not
brook anyone calling me that. This is something I place in
the lap of the Deities to decide. I cannot do anything
more. It is a mockery of those people that can truly be
called Shamans, who are respected, powerful people of
traditional tribes, to do anything less. In any event, to
claim such a title is definitely not enough, and is
punishableby
withdrawingFellowshipfromthe
onewhoclaims
to be Shaman falsely.
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389
6.) FESTIVALS AND WORSHIP DAYS
The festivals are reckoned as they have been for centuries
by most Southwestern tribes, by both the Sun and the Moon.
Theseasonsbeginonthefirst fullmoonafteraSolsticeor
an Equinox. The Solstices and Equinoxes themselves are
times
ofcelebrationaswell,andperhapstheperiodbetween
the two (which usually works out to be no more than a week
or so) could be considered a time of Holiday. Lesser |
Wicca | The-Complete-Uncut-Book-of-Shadows | 355 | ceremonialsareheldonNewMoonsandFullMoonsbetweenthe
first Full Moons of the seasons. Optionally certain Pagan
festivals could be celebrated in conjunction with other
groups, but they are not to be adopted as official Lifeway
Fellowship ceremonial days.
There
areotherceremonialsthatarepersonalinnature,and
can be held at any time, although synchronizing them with
the Festivals and the New and Full Moons is advisable. They
are Naming, where a newborn child is named in the presence
of the group and their Life-beads given; Coming Of Age,
where the child's physical maturity is acknowledged, and
where, for a short time, they become Child of the Water (if
aboy)orWhitePaintedWoman(ifagirl);Initiation,where
a person becomes a full-fledged member of the group, given
after a person becomes a legal adult; Joining, where a man
and a woman consent to be married; Unjoining, where a man
and woman who are married consent to have the bond
dissolved, which is to be done only after four reconcili-
ation attempts fail or after evidence of marital infidelity
or abuse is given before the group; the Moonlodge, which is
a special sweat for women in their Moon-time; and Release,
whereaceremonyforadead memberoftheFellowshipisdone
to guide their soul Back Home. Other ceremonials that are
dreamed or envisioned by a person or group are also
encouraged.
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390
7.) SUMMING UP
A few quick ones: One can be either clothed or unclothed at
ceremonies, but it should be known that none of the
Southwestern tribes did ceremonies in the nude. However,
one should disrobe for the sweat lodge, as clothes are not
only uncomfortable within the sweat lodge, but interfere
with the cleansing process of the lodge. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 356 | This Statement can be accepted or rejected by individual
groupsthat
federatethemselves
withLifeway
Fellowship.But
federation can be denied to those groups who stray too far
fromsomeofthebasicguidelines,ordoanythingthatwould
sully the reputation of the Fellowship in general.
Hi-dicho...this is finished.
May these proceeds please Life Giver Usen', and the Mother
and the Father.
ENJU!
Chihacou White-Puma, 1988.
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391
The Pantacle - a teaching story
(c) Gary Dumbauld, 1988
Michael came, walking slowly, purposefully, to the stone
circle deep in the woods. Stripped of clothes he came, naked to |
Wicca | The-Complete-Uncut-Book-of-Shadows | 357 | the wind the moon and the stars, a cord of red twice his height
tied round his waist, a black-hilted knife at his left hip. He
tried to still his mind, remember his lessons, push his thoughts
to the back of his mind, and just feel; the feel of the Earth on
which he trod, the feel of the wind on his body, the feather-
weight touch of the moonlight on his skin. He tried to put
himself in harmony with the grand design of the Universe, the
purpose of the evening, he willed himself sternly to master his
emotions, listen and look with sacred intent.
He came, bearing the pantacle before him, balanced firmly on
his hands. Silver, it was, silver like the moon, carved and
etched, polished, burnished and blackened with signs and symbols.
How he had sweated over it, this past year, with hammer and
chisel, graver and burin, acids and wax, the tools of the
silversmith. A year and a day it had been, since he was judged
worthy to become a Priest, and given this task. His to carry,
this silver shield, but not his to own, till the rite was over
and he, like his father and mother before him, his aunts and
uncles and grandparents for generations, inherited by solemn and
sacred ceremony the High Priesthood of the Wise.
The High Priestess' athame pressed to his chest, her low,
clear voice as she asked him the ritual questions, roused him as
from a dream, of forest dark, and woods enchanted. He answered
her with a voice not quite fearful, but not as steady as he would
have wished.
"I come to this Circle seeking knowledge. I am Michael; my
face you well know; I have been sworn and initiated into the
Third Degree, but I would now seek the Priesthood of the Wise. I
come, bringing as my key this sacred Pantacle, over which I have
labored for a year and a day; I wish to be instructed in it's
true meaning; to this end I present my self, the work of my
hands, and two passwords: Perfect Love and Perfect Trust."
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392
"All who bring such words are doubly welcome" the High
Priestess replied, "and I give to you a third password, a kiss",
And so saying, kissed him on the lips and whirled him sunwise
into the sacred space. He gazed about himself, his eyes sliding
easily over the usual implements on the altar, the candles and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 358 | wands, censer, bowls of incense and salt; he looked at the High
Priestess expectantly.
The High Priestess spoke again, her voice reverberating
through the circle, echoing back from the sacred boundary stones;
"A seeker comes; this his purpose. The purpose of the Wise--to
teach! As it has ever been, let it now so be done! Who shall
begin?"
The Priest in the North stood forward. "I shall begin. Young
High Priest to be, step to the North."
Michael walked to the North, handed the Priest his Pantacle, and
stood silently while the Priest examined it, hoping that his work
would be judged as correct, hoping he had made an accurate
rendering of all the signs and symbols that he had been shown, a
year and a day previous.
The Priest carefully examined the pantacle, turning it about to
catch the light of the central fire, then handed it back to the
boy.
"It is well done, all is correct. Look upon the symbol at
the top of the pantacle--the upright triangle. This sign is the
symbol of fire, the flame straining upwards, and stands for the
three-fold salute, by which I now salute you, recognizing the
fire within you, the fire of will, the will to accomplish, the
will to dare. A year ago you knew nothing of the craft of the
silversmith, and yet you have taught yourself to make this pan-
tacle. I say again, well done!", and so saying, the Priest
touched Michael with his athame on the right shoulder, the top of
his head, the left shoulder, and again on the right shoulder.
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Putting his arm around Michael's shoulder, the Priest brought
Michael around sunwards a few steps, then faced him again.
"The next symbol on the pantacle is a pentagram. This
pentagram stands for the five-fold salute. In the form of a |
Wicca | The-Complete-Uncut-Book-of-Shadows | 359 | pentagram with one point up, the five-fold salute symbolizes that
which is the best man has to offer, ascending to the Gods, being
enriched, expanded and augmented, and returning to enrich the
life of mankind. Thus, the five fold salute symbolizes the
microcosm of man containing the macrocosm of the Universe." So
saying, the Priest touched Michael with the wand, on the right
hip, head, left hip, right breast, left breast, and right hip.
A priestess stepped forward, saying, "Now, with your
permission, I will carry on this candidate's instruction." The
Priest bowed to her, and returned to his place in the North. The
Priestess took Michael by the hand and walked with him farther
around the circle, still moving sunwards. She stopped, released
his hand, and faced him, taking up a bowl of blue paint.
Stepping closer, she reached out her blue-daubed hand, and made
the sign of the labrys on his chest.
"The next symbol on the pantacle is that of the Goddess in
her aspect as the two moons, monthly waxing and waning. The
waxing moon symbolizes that which is outgoing and constructive in
mankind, the waning moon that which is hidden and withdrawn. The
waning moon also reminds us that for every accomplishment there
will be failures, that for every gain in our lives there will be
setbacks; we are not to weep and wail against the Gods, or fate,
or karma, but we should accept that there is a balance, and the
balance will be maintained, whether we will it or not.
Constructive and destructive, life and death--this is the way the
world is made; that which dies paves the way for the next round
of life."
The Priestess linked arms with him then, and they moved farther
sunwards about the circle. She turned to him, and kissed him
firmly on the mouth, saying "The next symbol on the pantacle is
the kiss. I kiss you, Michael, because we are human; the Gods
have created us male and female. I also kiss you in token of the
perfect love and perfect trust I have for you, and for the
perfect love and perfect trust you declared for us when you
entered this holy space. That is why you were greeted by the
High Priestess with a kiss."
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394
Michael stood, blushing. He could still taste the sweetness of
her mouth, and his body wanted to respond to her as man to
woman--it was well he was carrying the pantacle in front of him;
then he got himself under control, realizing the importance of
this lesson; the ritual kiss would always be more than a
handshake between equals, but never quite a sexual overture; an |
Wicca | The-Complete-Uncut-Book-of-Shadows | 360 | acknowledgement, not a demand. He sighed, composed himself, and
looked at the next sign on the pantacle.
A stern-looking Priest came towards Michael, his face set in grim
lines, carrying something Michael could not quite make out. The
man faced Michael, then walked behind him, carrying what could
now be clearly seen as a cat o'nine tails. Michael flinched in
anticipation of being struck; surely the Priest was not going to
whip him? Ouch! Yes he was!
"Michael," the Priest said, between strokes, "the next sign
on the pantacle is the scourge. The scourge of memory. Stand
tall, now, and be still, it will hurt worse if you try to avoid
it."
Now he had stopped striking Michael with the scourge. The welts
on his back stung and burned, but Michael tried to ignore the
pain and concentrate on the Priest's voice as he continued.
"Michael, you told us at your First Degree initiation that
you were willing to suffer to learn. This scourge will not be
applied to your back again in a physical sense, but I want you to
learn to look back upon your life; and take power from the
foolish stupid things you have done. The mistakes, the petty
jealousies, the little hurts you've inflicted on your friends,
your parents, the people around you. Remember, Michael, and as
you remember, allow yourself to feel sad, to feel the pain and
embarrassment you've caused. Feel it, take the power from it,
then let it go! Go onward, take strength from your past, don't
dwell on it, but don't pretend the past never happened."
The Priest again stepped behind Michael, this time carrying a pot
of something in his hand. Michael flinched again as something
touched his back, but this was cool and soothing, drawing out the
pain. The Priest waited a few moments, till he saw that the
cooling balm had done its work, then took Michael gently by the
hand and drew him along, ever sunwards, to explain the next
symbol.
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395
"The next symbol on the pantacle is the sign of the God, the
horned circle. The horned circle represents, among other things,
the Cretan bull, annually sacrificed by our ancestors. The bull
symbolizes the wild magic of the God, the intuitional magic, the
magic that springs from the instinct. The Cretan priests
sacrificed the bull, thus indicating the triumph of reason and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 361 | intellect over instinct and intuition. We, however are not
Cretans, and we do not immolate the bull of intuition on the
altar of reason. Logic and reason are fine in their place, but
never neglect the way you feel; never forget that the universe is
a mixture, a combination, a melding of the tangible and the
unreal, instinct and logic. Now I must retire, your instruction
will be completed by the High Priestess."
The High priestess approached Michael, walking slowly,
deliberately, each foot placed with purpose, her upright carriage
reminding him of her status, first among equals, High Priestess
of the Coven, the Circle of the Wise.
She stepped closer. "Michael," she said, "the last symbol on the
rim of the pantacle is the inverted triangle, the alchemical
symbol of water; representing the number three, the number of
life. It is a gate, a gateway of life, a gateway of time, for
time is past, present, and future; life is body, mind, spirit. I
am about to bestow upon you, the three-fold kiss, to bring your
body, your past, your mind, the present, your spirit, and the
future to bear on this moment."
So saying, she bent and kissed him, first on the right shoulder,
then the left; kneeling she kissed him just above the phallus,
and then on his right shoulder again.
"Michael, you have now passed around the rim of the
pantacle, let us now move to the center, and I will instruct you
in the meaning of the central pentagram. The pentagram in the
center of the pantacle is the sign of mankind. If I stand thus,
with feet apart, hands stretched to the winds, head erect, the
pentagram will enclose my body. We therefore can observe that
the pentagram in the center of the pantacle represents mankind in
the center of the universe, surrounded by Goddess and God;
blessings and reminders; past, present and future; good memories
and bad; light and life, love and law. The central pentagram
therefore can serve as a reminder to us, that the Universe was
NOT made for man, man was made for the Universe."
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She knelt at his feet, smiling, and kissed him, first on the
left foot, then the right, saying, "I bless your feet, Michael,
that have brought you in these ways, reminding you to be ever
ready to go on foot, to help, protect, and defend the brothers
and sisters of the Wise." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 362 | She kissed his knees, saying, "I bless your knees, reminding
you to ever go on bent knee in humility when supplicating the
Deities, that one who knows his own worth will gladly kneel in
order to learn."
She kissed his phallus, and said, "I bless and consecrate
the organ of generation, that in time you may know that love is
the great teacher of equality; love is the prime example of man
and woman as equals; two beings, alike in all ways, equal in all
ways, but totally different; one incomplete without the other;
forever opposite, but forever complimentary. Indiscriminate sex
will gain you nothing, Michael, for though sex is magic, love is
the magician."
She kissed his right and left breast, saying "I bless your
breast, and remind you to keep within the safe repository of the
breast, the secrets of the Wise, as if under lock and key."
Then she kissed him on the mouth, and said, "I bless your
mouth, Michael; henceforth, as a High Priest, you will be a
teacher, and the words of your mouth, based in knowledge,
leavened with intuition and instinct, uttered with magical will,
shall live in the memory of the Wise. Go forward, make your
progress, High Priest and Magus!
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397
Defining Chaos
By: Mark Chao
Introduction
*
Chaos, according to the `Oxford English Dictionary' means: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 363 | 1. A gaping void, yawning gulf, chasm, or abyss.
2. The `formless void' of primordial matter, the `great deep' or
'abyss' out of which the cosmos or order of the universe was evolved.
There are a couple of additional definitions, but they are
irrelevant
to this discussion. When chaos is used in magic, there is no place
for
confusion or disorder.
Chaos is the creative principle behind all magic. When a magical
ritual is performed, regardless of `tradition' or other variables in
the
elements of performance, a magical energy is created and put into
motion to
cause something to happen. In his book, `Sorcery as Virtual
Mechanics',
Stephen Mace cites a scientific precedent for this creative principle.
I quote:
"To keep it simple, let us confine our example to just two
electrons,
the pointlike carriers of negative charge. Let us say they are a part
of the solar wind--beta particles, as it were--streaming out from the
sun at thousands of miles a second. Say that these two came close
enough that their negative charges interact, causing them to repel one
another. How do they accomplish this change in momentum?
"According to quantum electrodynamics, they do it by exchanging
a "virtual" photon. One electron spawns it, the other absorbs it, and
so do they repel each other. The photon is "virtual" because it
cannot be seen by an outside observer, being wholly contained in the
interaction. But it is real enough, and the emission and absorption
of virtual photons is how the electromagnetic interaction operates.
"The question which is relevant to our purpose here is where does
the photon come from. It does not come out of one electron and lodge
in the other, as if it were a bullet fired from one rock into another.
The electrons themselves are unchanged, except for their momenta.
Rather, the photon is created out of nothing by the strain of the
interaction. According to current theory, when the two electrons come
close their waveforms interact, either cancelling out or reinforcing
one another.
Waveforms are intimately tied to characteristics like electric charge,
and we could thus expect the charges on the two electrons to change.
But electron charge does not vary; it is always 1.602 x (-19)
coulombs. Instead the virtual photons appear out of the vacuum and
act to readjust the system. The stress spawns them and by their
creation is the stress resolved".
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398
Austin Spare understood this principle in regard to magical phenomena
long before scientists discovered photons or began experiments in the
area of chaos science.
Austin Osman Spare-some history
* |
Wicca | The-Complete-Uncut-Book-of-Shadows | 364 | Austin Spare was born at midnight, Dec. 31st, 1886 in a London
suburb called Snow Hill. His father was a London policeman, often on
night duty.
Spare showeda natural talent for drawing at an early age, and in
1901-1904 left school to serve an apprenticeship in a stained-glass
works,
but continued his education at Art College in Lambeth. In 1904 he won
a
scholarship to the Royal College of Art. In that year he also
exhibited a picture in the Royal Academy for the first time.
In 1905 he published his first book, `Earth Inferno'. It was
primarily
meant to be a book of drawings, but included commentaries that showed
some of his insight and spiritual leanings. John Singer Sargent
hailed him as a genius at age 17. At an unspecified time in his
adolescence, Spare was initiated into a witch cult by a sorceress
named Mrs. Patterson, whom Spare referred to as his "second mother".
In 1908 he held an exhibition at Bruton Gallery. In 1910 he spent a
short time as a member of the Golden Dawn. Becoming disenchanted with
them, he later joined Crowley's Argentum Astrum. The association did
not last long. Crowley was said to have considered Spare to be a
Black Magician. In 1909 Spare began creation of the `Book of
Pleasure'. In 1912 his reputation was growing rapidly in the art
world. In 1913 he published the `Book of Pleasure'. It is considered
to be his most important magical work, and includes detailed
instructions for his system of sigilization and the "death postures"
that he is well known for. 1914-1918 he served as an official war
artist. He was posted to Egypt which had a great effect on him. In
1921, he published `Focus of Life', another book of drawings with his
unique and magical commentaries.
In 1921-1924 Spare was at the height of his artistic success, then,
in 1924 he published the `Anathema of Zos', in which he effectively
excommunicated himself from his false and trendy artistic "friends"
and benefactors. He returned to South London and obscurity to find
the freedom to develop his philosophy, art and magic.
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399
In 1947 Spare met Kenneth Grant and became actively involved with
other well-known occultists of the period. In 1948-1956 he began work
on a
definitive Grimoire of the Zos Kia Cultus, which is referred to in his
various writings. This is unfinished and being synthesized from
Spare's papers by Kenneth Grant, who inherited all of Spare's papers. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 365 | Much of this information was included in `Images and Oracles of Austin
Osman Spare' by Kenneth Grant, but there are some unpublished works
which Grant plans to publish after completion of his Typhonian series.
References for this section are mostly from Christopher Bray's
introduction to `The Collected Works of Austin Osman Spare' and from
`Excess Spare', which is a compilation by TOPY of photocopied articles
about Spare from various sources.
The Magic of Austin Osman Spare
*
Spare's art and magic were closely related. It is reputed that
there are messages in his drawings about his magical philosophy. One
particular picture of Mrs. Patterson has reportedly been seen to move;
the eyes opening and closing. Spare is best known for his system of
using sigils. Being an artist, he was very visually oriented.
The system basically consists of writing down the desire, preferably
in your own magical alphabet, eliminating all repeated letters, then
forming a design of the remaining single letters. The sigil must then
be charged. There is a variety of specific ways to do this, but the
key element is to achieve a state of "vacuity" which can be done
through exhaustion, sexual release or several other methods.
This creates a `vacuum' or `void' much like the condition described
in the introduction to this discussion, and it is filled with the
energy of the magician. The sigil, being now charged, must be
forgotten so that the sub-conscious mind may work on it without the
distractions and dissipation of energy that the conscious mind is
subject to. Spare recognized that magic comes from the sub-conscious
mind of the magician, not some outside `spirits' or `gods'.
Christopher Bray has this to say about Spare's methods in his
introduction to `The Collected Works of Austin Osman Spare':
"So in his art and writing, Spare is putting us in the mood; or
showing by example what attitude we need to adopt to approach the
`angle of departure of consciousness in order to enter the infinite.
What pitch of consciousness we need to gain success.
"One must beware making dogma, for Spare went to great pains to
exclude it as much as possible to achieve success in his magic;
however a
number of basic assumptions underpin chaos magic.
"Chaos is the universal potential of creative force, which is
constantly engaged in trying to seep through the cracks of our
personal and collective realities. It is the power of
Evolution/Devolution.
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400
"Shamanism is innate within every one of us and can be tapped if
we qualify by adjusting our perception/attitude and making our being
ready to accept the spontaneous. Achieving Gnosis, or hitting the
`angle of departure of consciousness and time', is a knack rather
than a skill." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 366 | There are other methods to utilize the same concept that Spare
explains for us. Magicians since Spare have written about their own
methods and explanations of his method quite frequently in occult
magazines, mostly in Great Britain. Spare is certainly not the first
person in history to practice this sort of magic, but he is the one
who has dubbed it (appropriately), Chaos.
Chaos since A.O.S.
*
Austin Spare died May 15, 1956, but his magic did not die with
him. There have been select groups of magicians practicing versions
of Chaos
ever since, especially in Northern England and Germany. In 1976, a
couple of dozen Chaos Magicians, including Peter J. Carroll and Ray
Sherwin, announced the formation of a new magical Order, the
Illuminates Of Thanateros. The intention of the group was to have an
Order where degrees expressed attainment rather than authority, and
hierarchy beyond just organizational requirements was non-existent.
There are those who say that this lofty ambition has failed and that
the Order has since slipped into a hierarchical power structure; Ray
Sherwin "excommunicated" himself for this reason, but the Order
continues and is identified as the only international Chaos
organization to date.
The IOT has since spread to America. There are smaller groups
of Chaos practitioners, as well as individuals practicing alone.
Chaos since Spare has taken on a life of its own. It will always
continue to grow, that is its nature. It was only natural that
eventually the world of science would begin to discover the physical
principles underlying magic, although the scientists who are making
these discoveries still do not realize that this is what they are
doing. It is interesting that they have had the wisdom to call it
chaos science...
In the above part of my series on Chaos, I've made scant reference to
the IOT due to lack of information, however, in typical Murphy's Law
fashion, a letter just arrived filling in some blank spots and
pointing out to me that I made one mistake in chronology. The story
goes;
In 1977/78 Ray Sherwin was editor and publisher of a magazine called
`The New Equinox', which Pete Carroll was a regular contributor to.
Unsatisfied with the choices of available magical groups in England
at the time, they formed the IOT. They advertised in `New Equinox'
and the
group formed and progressed as previously explained. Ray Sherwin
dropped out before Pete Carroll went on to form `The Pact'. They are
still friends, and Pete has graciously consented to write an
introduction to Ray's newest edition of `The Book of Results' which
will be available through TOPY soon.
Chaos Science
*
Modern chaos science began in the 1960's when a handful of open-
minded scientists with an eye for pattern realized that simple
mathematical
equations fed into a computer could model patterns every bit as
irregular and "chaotic" as a waterfall. They were able to apply this
to weather patterns, coastlines, all sorts of natural phenomena.
Particular equations would result in pictures resembling specific
types of leaves, the possibilities were incredible. Centers and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 367 | institutes were founded to specialize in "non-linear dynamics" and
"complex systems." Natural phenomena, like the red spot of Jupiter,
could now be understood. The common catch-terms that most people have
heard by now; strange attractors, fractals, etc., are related to the
study of turbulence in nature. There is not room to go into these
subjects in depth here, and I recommend that those who are interested
in this subject read `Chaos: making a new science' by James Gleick and
`Turbulent Mirror' by John Briggs & F. David Peat.
What we are concerned with here is how all this relates to magic.
Many magicians, especially Chaos Magicians, have begun using these
terms, "fractal" and "strange attractor", in their everyday
conversations.
Most of those who do this have some understanding of the relationship
between magic and this area of science. To put it very simply, a
successful magical act causes an apparently acausal result. In
studying turbulence, chaos scientists have realized that apparently
acausal phenomena in nature are not only the norm, but are measurable
by simple mathematical equations. Irregularity is the stuff life is
made of. For example, in the study of heartbeat rhythms and
brain-wave patterns, irregular patterns are measured from normally
functioning organs, while steady, regular patterns are a direct
symptom of a heart attack about to occur, or an epileptic fit.
Referring back again to "virtual" photons, a properly executed
magical
release of energy creates a "wave form" (visible by Kirlian
photography) around the magician causing turbulence in the aetheric
space. This turbulence will likely cause a result, preferably as the
magician has intended. Once the energy is released, control over the
phenomena is out of the magician's hands, just as once the equation
has been fed into the computer, the design follows the path set for
it.
The scientists who are working in this area would scoff at this
explanation, they have no idea that they are in the process of
discovering the physics behind magic. But then, many common place
sciences of today, chemistry for example, were once considered to be
magic. Understanding this subject requires, besides some reading, a
shift in thinking. We are trained from an early age to think in
linear terms, but nature and the chaos within it are non-linear, and
therefore require non-linear thinking to be understood. This sounds
simple, yet it reminds me of a logic class I had in college. We were
doing simple Aristotelian syllogisms. All we had to do was to put
everyday language into equation form. It sounds simple,and it is.
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402
However, it requires a non-linear thought process. During that
lesson
over the space of a week, the class size dropped from 48 to 9
students.
The computer programmers were the first to drop out. Those of us
who survived that section went on to earn high grades in the class,
but more importantly, found that we had achieved a permanent change in
our thinking processes. Our lives were changed by that one simple
shift of perspective. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 368 | Chaos science is still in the process of discovery, yet magicians
have been applying its principles for at least as long as they have
been writing about magic. Once the principles of this science begin
to take hold on the thinking process, the magician begins to notice
everything from the fractal patterns in smoke rising from a cigarette
to the patterns of success and failure in magical workings, which
leads to an understanding of why it has succeeded or failed. There is
a diagram of a fractal design on the cover of `Kaos' magazine #11 (now
out of print) that would be a wonderful example of magic at work and
the many paths that the energy may follow...
Defining Chaos Magic
*
Chaos is not in itself, a system or philosophy. It is rather an
attitude that one applies to one's magic and philosophy. It is the
basis for all magic, as it is the primal creative force. A Chaos
Magician learns a variety of magical techniques, usually as many as
s/he can gain access to, but sees beyond the systems and dogmas to the
physics behind the magical force and uses whatever methods are
appealing to him/herself.
Chaos does not come with a specific Grimoire or even a prescribed set
of
ethics. For this reason, it has been dubbed "left hand path" by some
who
choose not to understand that which is beyond their own chosen path.
There is no set of specific spells that are considered to be `Chaos
Magic spells'. A Chaos Magician will use the same spells as those of
other paths, or those of his/ her own making. Any and all methods and
information are valid, the only requirement is that it works.
Mastering the role of the sub- conscious mind in magical operations is
the crux of it, and the state called "vacuity" by Austin Osman Spare
is the road to that end. Anyone who has participated in a successful
ritual has experienced some degree of the `high' that this state
induces.
An understanding of the scientific principles behind magic does
not necessarily require a college degree in physics (although it
wouldn't hurt much, if the linear attitude drilled into the student
could be by-passed), experience in magical results will bring the
necessary understanding.
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403
This series is directed toward the increasing numbers of people
who have been asking, "What is Chaos Magic?" It is very basic and by
no means intended to be a complete explanation of any of the elements
discussed. Many of the principles of magic must be self-discovered,
my only intent here is to try to define and pull together the various
elements associated with Chaos Magic into an intelligible whole. For
those who wish to learn more about this subject, I have prepared a
suggested reading list for the last section, however, I must emphasize
that there are always more sources than any one person knows about, so
do not limit yourself to this list. Chaos has no limits... |
Wicca | The-Complete-Uncut-Book-of-Shadows | 369 | Last amended June 11, 1989 -- Page NEXTRECORD
404
For Further Reading:
*
`The Book Of Pleasure' by Austin Osman Spare
`Anathema Of Zos' by Austin Osman Spare
available from:
Abyss
34 Cottage St. Box 69
Easthampton, MA. 01027
catalog on request
* |
Wicca | The-Complete-Uncut-Book-of-Shadows | 370 | `A Book Of Satyrs' by Austin Osman Spare
`Images and Oracles of Austin Osman Spare' by Kenneth Grant
`The Early Work of A.O.S.'
`Excess Spare'
`Stations In Time'
available from;
TOPY
P.O. Box 18223
Denver, CO. 80218
write for information
*
available from most bookstores (at least by special order):
`Chaos: making a new science' by James Gleick
`Turbulent Mirror' by John Briggs & F. David Peat
`Liber Null & Psychonaut' by Peter J. Carroll
`Practical Sigil Magick' by Frater U.D.
*
Magazines dealing with Chaos Magic(k):
Chaos International
BM SORCERY
London WC1N 3XX
England
*
Thanateros
P.O. Box 89143
Atlanta, GA. 30312
*
Mezlim
N'Chi
P.O. Box 19566
Cincinnati, OH. 45219
*
Mezlim deals with a wide range of magical traditions, but the editor
has
expressed an interest in articles dealing with Chaos. Articles about
Chaos can
be found in other Ceremonial Magick magazines as well, as the editors
see fit.
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405
Notes on the role of the historical Egregore in modern Magic
by Fra.: U.D.
It is quite easy to poke fun at the historical claims of most
magical and mystical orders, especially when they purport to have
derived from "very ancient", possible even "Atlantean" or, to top it
all, "pre-Atlantean" brotherhoods for whose existence even the most
sympathetic historical scholar worth his name would be very hard
pressed to find any significant proof. Actually, it is rather a
cheap joke to cite, for example, AMORC`s claims that even good old |
Wicca | The-Complete-Uncut-Book-of-Shadows | 371 | Socrates or Ramses II (of all people!) were "Rosicrucians". However,
the trouble only starts when adepts mistake these contentions for
_literal_ truths. "Literal", of course, derives from literacy and
the letters of the alphabet. And, as Marshall MacLuhan has justly in
his "Understanding Media" and perhaps even more so in "The Gutenberg
Galaxy", western civilization has a
very strong tendency towards _linear_ thinking, very probably due to
- at least in part - the linear or non-pictographic nature of our
alphabet. The very structure of this alphabet informs us at quite a
tender age to think in terms of linear logics such as cause and
effect, or, more interestingly in our context, PAST-PRESENT-FUTURE.
This is not at all a "natural necessity" as most people are wont to
think, for the ideographic or pictographic "alphabets" as used for
example in ancient Egypt or even modern China and Japan tend to bias
the correspondingly acculturalised mind towards what MacLuhan terms
"iconic thinking" - a perception of holistic factors rather than
the systematization into separate (preferably indivisible) single
units. Western thought has formulated this problem as the dichotomy
of the _analytic_ and the _synthetic_ approach. But it is perhaps no
coincidence that our contemporary culture tends to associate
"synthetic" with "artificial" , vide modern chemistry.
Now magical and mystical thinking is quite different; in fact it is
not half as interested in causality as is linear thought. Rather, it
strives to give us an overall, holistic view of processes within
our perceived space-time continuum; an overall view which includes
the psychology of the observer to a far stronger degree than even
modern physics seems to have achieved in spite of Heisenberg`s
uncertainty principle and Einstein`s earlier theory of relativity.
In other words, mythological thinking is not so much about literal
("alphabetic"?) truth but rather about the "feel" of things. For
example, a shaman may claim that the current rain is due to the rain
goddess weeping because of some sad event. He might predict that her
phase of mourning will be over in two days` time and that the deluge
will then end. A Western meteorologist might possibly come to
similar prognoses, but he will of course indignantly deny using any
of "this mystic stuff" in the process. His rain goddess takes the
form of barometric pressure, wind velocity and direction, air
humidity and the like - but who is to say which view is the "truer"
one, as long as abstract and mystic predictions prove to be
accurate? From an unbiased standpoint, the modern demons "barometric
pressure", "wind velocity" and factors of a similar like are just as
abstract and mythic as the shaman`s hypothetical rain goddess -
especially so for us laymen who religiously follow the daily
indoctrination via the TV weather forecasts and satellite photograph
divination: all we can do is _believe_ in what the expert tells us
is the truth. The non-shaman in a shamanic society shares a very
similar fate when he has to believe simply that the rain goddess
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wants to be comforted say, by a substantial donation of meat or
tobacco in the course of a fully fledged tribal ritual.
There _is_ an important difference however. If we accept the model
(strongly propagated by A.O. Spare, who was, of course, in his very
special manner, quite an orthodox Freudian) of magic primarily
taking place within the subconscious (Freud) or, less
ambiguous, the unconscious (Jung); and if we furthermore agree that
said unconscious is not only the source of personal magical energy
(mana, or, as I prefer to term it, _magis_) but tends to think and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 372 | act in symbols and images, we might come to the conclusion that our
shaman`s explanation may perhaps not be scientificly more
satisfying in Western terms, but it is surely more in accord with
the way our unconscious tends to perceive reality. In that sense it
is not only more "natural" but, one suspects, even downright
_healthier_ for psychic hygiene. It is, so to speak, more
"ecological and holistic" in terms of psychic structure.
As an aside I might mention that it is the better explanation for
practical magical reasons as well. For at least rain goddesses can
be cajoled into happiness by magical technique, ritual trance and
the like until they stop weeping, a task a meteorologist will hardly
be able to imitate. (Actually I have preferred the magic of rain
prevention to the more classical example of rain making because it
is far more relevant to our own geography and experience).
In recent years Rupert Sheldrake`s theory of morphogenetic fields has
raised quite a hue and cry, not only within the confines of the
scientific community but strangely enough among occultists too. I
find this latter reaction quite astonishing, because a lot of what
Mr. Sheldrake basically claims is nothing more than the old, not to
say ancient, tenet of philosophical idealism: namely that there is
what in both German and English is called "Zeitgeist", a form of
unique time-cum-thought quality, leading to surprisingly similar
albeit completely independent models of thought, technical
inventions, political truths and so on. One would rather expect the
people to be profoundly intrigued to be among materialist/positivist
biologists or physicist rather that occultists who have traded in
the Zeitgeist principle ever since occult thought proper as we
understand it arose in the Renaissance.
From a pragmatic point of view Mr. Sheldrake is behaving very much
like our meteorologist, replacing mythic explanations with
crypto-mythic "scientific" factors. Unfortunately, most scientific
scholars tend to fear a devaluation of scientific termini tecnici;
once they are mentioned in the wrong "context" (almost invariably
meaning: by "wrong" people) they are readily labelled as "non-" or
"pseudo-" scientific - which is, after all, precisely what happened
to poor Mr. Sheldrake amongst his peers in spite of all his academic
qualifications. This example goes to show how very much estranged
occultists can be from their own sources even when working with
them daily.
Reality too is always the reality of its description: we are marking
our pasts, presents and futures as we go along - and we are doing it
all the time, whether we are conscious of the fact or not, whether
we like it or not, we are constantly reinventing our personal and
collective space-time continuum.
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Space seems rather solid and unbudging; even magic can do very
little it seems to overcome its buttresses of solidity and apparent
inertia, occasional exceptions included. (May it be noted that I
include matter in this space paradigm, because solid matter is
usually defined by the very same factors as is space - namely width,
length and height.)
Time, on the other hand, is much more volatile and abstract, so much
so in fact that it is widely considered to be basically an illusion,
even among non-occultist laymen. And indeed in his famous novel |
Wicca | The-Complete-Uncut-Book-of-Shadows | 373 | "1984" George Orwell has beautifully, albeit perhaps unwillingly,
illustrated that history is very little more than purely the
_description of history_. (Which is why it has to be rewritten so
often. It seems that mankind is not very happy with an "objective
past" and prefers to dabble in "correcting" it over and again. This
is quite an important point I shall refer to again later on.)
History is, after all, the defining of our past own roots and our
_present_ position within our linear space-time continuum in
relation to past and future. Very often, unfortunately, the
description and interpretation of history seem little more pathetic
endeavour to obtain at least a minimum of objectivity in a basically
chaotic universe. The expression "ordo ab chao" is more or less a
summary of Western thought and Weltanschauung, of the issues
straining and stressing the Western mind since ancient Greece. Chaos
is considered "evil", order on the other hand is "good" - then the
political philosophy, if you care to dignify it by this terms, of
"law and order", appeals to people`s deeply rooted fears of loss of
stability and calculability. ("Anarchy" is another widely
misunderstood case in point.) The ontological fact that everything
is transitory has never been particular well-received in Western
philosophy and theology.
Now before you get the impression that I am only trying to impose a
typical exercise in heavyhanded Teutonic style philosophical
rambling upon your overbusy reading mind, let me hasten to point out
that if past, present and future are, at least in principle, totally
subjective, we as magicians are locally perfectly free to do what we
like with them. For the magician is a) the supreme creator of his
own universe and b) the master of Illusion (ref. the Tarot card "The
Magician/Juggler"). This freedom of historical choice, however, is
seldom realized let alone actively applied by the average magician.
Maybe one of the reasons for this has to do with the somewhat
pathetic fact that most of us tend to live our lives in a more or
less manner, being mild eccentrics at best, distinctly avoiding
becoming too much over the top. There are a number of possible
explanations for this, ranging from "every magician is just another
guy/gal like me" to "prevention of insanity". As we deal all the
time with insanity - i.e. extremely unorthodox states of
consciousness by bourgeois standards, we magicians prefer some
stability in our everyday lives and makeups, but this is not really
our topic.
Rather than delve into social normality of the average magician I
should like to investigate the many bogus claims to antiquity as put
forward by a multiple of magical and mystical orders from this point
of view. Such orders range from Freemasonry, Rosicrucianism and
Theosophy to such venerable institutions as the O.T.O., the Golden
Dawn and many others. Their historical claims are usually quite
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stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu,
Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight
Templar,the Cathars, the Illuminati, the Holy Grail myth,
prehistoric witchcraft, matriarchy, shamanism etc.
Now it is quite common for shamans, to cite one example, to claim
that in the good old days (usually, of course, dating back to a
non-calibrated, non-defined time immemorial) things used to be much,
much better. One of the more profane reasons for this contention may
be the fact that most of these shamans have already achieved quite a |
Wicca | The-Complete-Uncut-Book-of-Shadows | 374 | venerable age in their trade; and don`t we all know the typical
attitude of old crones towards modernity ? It may not sound
particular spiritual or holy but maybe all we are seeing here is the
primitive`s parallel to the "Now when I was in Poona with Royal
Indian Army, young lad..." reported occasionally to be heard in some
of today`s pubs.
But there is more to it, I think. By calling up "bogus" ancestors
from Moses via Solomon to Dr. Faustus and St. Germain, the magician
not only reinvents his own history, he also is summoning up the
egregore of these "entities" (along with all their powers and
inhibitions of course) - or, to put into Mr. Sheldrake`s
terminology, their morphic fields. By violating all the
painstaking endeavors of the meticulous historian, by simply
ignoring a number of tedious and possibly contradictory facts and
questions (such as whether Moses and Solomon have ever _really_ been
sorcerers of some standing in their own time) the magician becomes
God in the fullest sense of the expression: not only does he choose
his relatives in spirit quite arbitrarily, he even claims the right
to do what not even the judaeo-christian god of the old testament is
ever described as doing, namely changing "objective past" at will.
This type of creative historicism appeals, so it seems, very
strongly to the unconscious mind, supplying it with a great deal of
ideological back-up information, thus reducing its
conscious-mind-imposed limits of "objectivity" to at least some
modicum of superficial probability. It is only when the occultist
mixes up the different planes of reference, when he purports to
speak of "objective linear truth", instead of mythic or
symbological, decidedly non-linear truth, that serious problems
arise.This should be avoided at all costs in order not to strain our
psychic set-up by contradictory evidence, which can easily result in
an unwilled-for neutralization of all magic powers.
But this, of course, is the same problem as with occult scientism.
"Rays" are quite a convincing hypothesis to base telepathic
experiments on, as long as you don`t try to overdefine said rays by
epitheta such as "electromagnetic" or the like. For if you do, you
become the victim of scientists`zealous inquisition boards. Or, as
Oscar Wilde might have put it, it is not truth which liberates man`s
mind but lying. (Which, again, is one of the reasons why Aleister
Crowley entitled his magnum opus "The Book of Lies" in the first
place...)
Let us then resort to _creative historicism_ whenever we find it
useful. Let us not have "historical objectivity" dictated to us by
the powers that be. Let us accept our fuzziness of expression which
is, after all, little more than a honest acknowledgement of the
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fact that symbols and images are always more than just a little
ambiguous, as our dreams well prove every night. As in divination,
it does not pay to become overprecise in magic: the more you try to
define a spell, the higher probability of failure. It is quite easy
to charge a working talisman quite generally "for wealth"; it is
quite another to charge it to "obtain the sum of $347.67 on March
13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect
success. While the latter may strangely enough succeed occasionally,
this is usually only the freak exception of the rule. However, by
systematically rewriting our past in fuzzy terms, possibly eventing |
Wicca | The-Complete-Uncut-Book-of-Shadows | 375 | past lives and biographies for ourselves consciously or arbitrarily,
we are fulfilling the final demand of Granddaddy Lucifer`s "non
serviam". Let nobody impose his or her time and history parameters
on you!
And for practical exercise, allow your clock occasionally to be well
in advance of your contemporaries`; let it sometimes lay behind for
a few hours _and_ minutes (do not just change the hour hand as this
would make it easy to recalculate into demiurge`s "real" space-time
continuum, making you yet again its slave!) Do this to learn about
your former ill-advised humility towards the current time paradigm -
and about the illusory character of time and its measurement in
general. Rewrite your personal and family history daily, invent your
own kin and ancestors. "Problems with Mom and Dad? Pick a new
couple!" Experiment with retroactive spells, try to heal your
friend`s flu before he even contracted it. But do this in a playful
spirit lest your censor should whack you for your constant
violations of the rules of this game by again confusing the frames
of reference. Jump from one parallel universe to the next one, never
permit yourself to stand still and become enmeshed by Maya`s veil
(you are supposed to be the _Master_ of illusion, remember?). And
don`t panic: for nothing is true, everything is permitted.
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This article is excerpted from the Rocky Mountain Pagan Journal.
Each issue of the Rocky Mountain Pagan Journal is published by
High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
80123, a Colorado Non-Profit Corporation, under a Public Domain
Copyright, which entitles any person or group of persons to
reproduce, in any form whatsoever, any material contained therein
without restriction, so long as articles are not condensed or
abbreviated in any fashion, and credit is given the original
author.! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 376 | POWER ANIMALS
by Alernon
Come to us: Eagle, Wolf, Bear and Cougar.
Dance we now The Power dances.
Eagle soaring above the peaks,
Share with us freedom, majesty and fighting skills.
Teach us lessons we need to learn.
Dance with us The Power dances.
Wolf, cunning tracker, by day or night. Share with us endurance,
courage and adaptability.
Teach us lessons we need to learn. Dance with us The Power
dances.
Bear, trampling along earthen paths, Share with us Mighty
strength and sense of smell.
Teach us lessons we need to learn. Dance with us The Power
dances.
Cougar, lonely tracker of terrains, Share with us Agility,
stamina and endless curiosity. Teach us lessons we need to
learn. Dance with us The Power dances.
Movements slow
Movements rapid.
Frenzied swaying
Upward, downward.
Dipping, turning
Round and round.
Dance we now
The Power dances.
Dancing partners,
You and I.
With me, in me
I am you, you are me.
Together as one,
Yet separate, too.
Dance we now
The Power dances.
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411
Awaken now
All Spirit Beings,
To dance the dances
With your human kin.
Dance the Cycles
Of Life and Death,
Hope and Fear,
Good and Evil.
Dance the Cycles, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 377 | Now and Again.
Lowerworld, Upperworld,
Journeying now
and forevermore.
Of Time and Space
All is Once,
There is none.
Dance the dances
Again and again. .......from R.M.P.J. 8/86
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412
The Care and Feeding of Crystals
by Matrika
co-sysop of PAN - the Psychic Awareness Network
Crystals have been in the lime-light ever since celebrities such as
Shirley Mcleane and Cher have come out of the closet and admitted they
were "New-Agers". However, along with this public scrutiny, has also
been a whole bunch of misconceptions. The most common of which is
that a person just wears a crystal like jewelry or carries it and it
works like some kind of instant stage-magic or prestidigitation. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 378 | This, of course, is not the case. To get the full effect of "Crystal
Power" in your life means, as with so much else, that you must put
into it what you take out of it. So here are a few simple guidelines
for those of you who plan on taking this subject seriously.
1. Selecting your Crystal
To select a Crystal is not all that much different from selecting a
pet or a work of art. When you go into the store to purchase your
crystal - or any other stone used in healing or Psychic work - just
pick the one that "calls" to you. Handle the various stones and place
them, one by one, in your receptive hand. (the one that is not your
dominant hand; if you are right-handed or ambi-dextrous, your
receptive hand is your left. If you are completely left-handed your
receptive hand is your right.) The stone that is right FOR YOU will
"pull" you to it. This may not be the stone that looks the clearest
or the most impressive, either. Our societies materialistic values
and our conditioning to accept them must not enter into our decision,
which is very hard for most of us at first. Our first tendency is to
judge the stone -as we always judge ourselves and everything else in a
constant stream of thoughts- by what we have been conditioned to
believe is "good" or "bad".
If the piece you are choosing is for a specific purpose; i.e. for
healing, or to enhance your psychic abilities, or for meditation; it
will help if you keep that purpose in mind while you are selecting the
stone. An interesting phenomena often happens to people who are just
going into the gem and mineral healing or psychic work. Most people
start off with clear quartz, because it has the most applications.
They go into a store or a gem show to purchase a clear quartz and find
themselves drawn to all kinds of other "rocks" (as the collectors call
them) too. Many times they bring a bag of various mineral specimens
home with them. Later they look up the stones in one of the many
reference books on this subject, only to find the stones they were
drawn to are exactly the ones they need to deal with issues or
illnesses that they need to work on.
The very first thing you need to do when you first get a crystal is to
"clear it" from the imbalanced energies of anyone else who has touched
it. Crystals "work" because of their piezoelectrical field.
Researchers in Kirlian photography and other subjects have long shown
us that the body is surrounded by a field of electro-magnetic
energies, which psychics call the AURA. People who have studied this
subject tell us that Crystals help us by attuning their
piezoelectrical charge to the charge of our auras. So we must first
remove the charges from the stone that come from other's handling of
it. This is done by leaving the stone in sea-salt (available at
almost any health-food store) for 3 days. The only time you will have
to use this technique - which is drastic - to cleanse the stone is
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when you first buy it. The reason I say the technique is drastic is
because it erases ALL of your energy from the stone too, so the stone
has to be rebonded. (explained later) This piezoelectrical effect of
the stone is the same reason that quartz is useful in making
computers, telephones, watches, and in other electronic devices.
2. the regular maintenance of your stone
The regular care and maintenance of your stone is really quite simple.
First of all a gentler method of clearing the piece should be used at |
Wicca | The-Complete-Uncut-Book-of-Shadows | 379 | least once a week and after any uses in either physical or inner
(mental/emotional/spiritual) healing work. This can be done in
several ways. First of all, you can run it under COOL - no extremes
of temperature PLEASE - water in your sink for several minutes, while
visualizing (intensely imagining in vivid detail, from a meditative or
extremely relaxed state) all imbalanced energies leaving it. You can
also leave it in mugwort (an herb) for 2-3 days buried it in
carefully. You can also place it in a flowerpot with an african
violet plant, but you should know that if it has been used to heal any
severe conditions, the plant will die. The stones should also be
re-charged about once a month or after every use. For other stones,
direct sunlight is not such a good idea as it can fade the colors.
You can get the reflected energy of the sun by placing them in the
moonlight during the waxing of the moon. (from one day after the new
moon through the night of the full moon) They can also be charged by
surrounding them in a circle of quartz points that have been charged
by the sun, with the points of the crystals facing inward toward the
stones being charged. Another method is to purchase an amethyst or
quartz cluster and place the stones on it. A cluster is a specimen
with several individual crystals on it. Oh, and if you charge the
stone by a circle of crystals, be sure they have been cleared and
charged themselves before using them to charge anything else. The
circle should consist of at least 4 points, but 8 is best. These
stones used for charging do NOT have to be large at all.
3. Using your stones
Stones are tools in our psychic work and, as in any other object used,
work by focusing the mind's powers. To get the best use out of them,
more than just wearing them or carrying them is required. They should
be used from a state of meditation, while visualizing the goals we
wish to accomplish with them - such as healing, increased Psychic
perception, etc. A good way to do this for to help you focus and a
self-hypnosis tape that relates to your goals and use it. And if you
are using the crystals in healing, be aware that they are NOT meant to
replace the care of a competent health professional - but many people
find them a useful adjunct to it.
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414
Date: 10-May-89 22:29
From: Warren Stott
Subj: Ethics in Magick
A local group recently sponsored a seminar on the ethics of magick. I
was unable to attend but heard the tapes of the session. Several
people on this echo were present and had thoughtful things to say as
did the others in attendance. I would like to address a few ideas |
Wicca | The-Complete-Uncut-Book-of-Shadows | 380 | that came up there and, of course, are significant to all people that
work magick.
The question of hexing came up. A rousing chorus ensued saying
essentially that many folks there felt their own ethical model does
not allow hexing. Initially, I put myself in that group as well. I am
not a bad person, I do not intentionally hurt people. After some
thought, though, I asked myself this question.
If there is a conceivable ethical situation where I might sucker
punch someone, why would there not be such a time to zap them with
the same magnitude of magick?
If I punch someone when they have no known defense against me, I am
opening the serious potential to harm them. My punch might not hurt
them at all, it might surprise them more than hurt them, it might hurt
them enough that they get the message I was sending, or it might blind
or even kill them. I would not know until after the fact. If I felt
justified in punching them, I would probably do it. If they turned and
destroyed me, I would have to question my judgement afterwards.
Likewise if I blinded them.
Acceptance of the karmic debt was raised as part of this justification
cycle. By going ahead and hitting them, I tacitly or implicitly accept
the debt. Personal destruction or harming the other guy, it is the
same, I accept the debt by my action.
Now where is the ethical question here?
I have often done things, things as simple as saying something in a
certain way, that I immediately want to retract. If I hit this fellow,
I probably would want to take it back afterward. Is it ethical to act
in a fashion that given a little thought you would realize you will
regret later?
Magick works in the same way. Presuming the ability to control the
magickal zap to the relative intensity of the sucker punch, the
results are just as unknown. So you accept the karmic debt, so you zap
away.
"Do what ye will" as long as you accept the debt makes it ethical? I
don't think so, I think it is in fact unethical to hit or zap the
person. But I might do it anyway. It is not really so much a question
of ethics as it is a question of responsibility.
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415
No doubt Ollie North thinks that it is unethical to break the law. But
he did. No doubt Jim Wright takes the ethics of public office very
seriously, but he is now in deep refritos over an ethical dilemma of
his own making.
Shit Happens. (For those of you with new babies, Doo Doo Happens.)
Ethics is a model of what we would like in the ideal. That ideal we
measure ourselves against. We can parade case examples all day to test
this conclusion but it is still unethical to harm another. But we do
it, both physically and magickly. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 381 | So, ethical hexing, there is no such thing. I caste a
hurt-you-this-much zap on the intended, I have acted unethically. "An
ye harm none." No disclaimer or release for special situations is
given or implied. She will see me break this, karma will see that the
ripples in the pool come back to me. All together, She will see me
take responsibility, ethics be damned.
One more time, the chorus swells and this time I am sure that I am
part of that group. There is no ethical justification for hexing. Just
don't piss me off though, I might be willing to take responsibility
for my actions.
Bambi died for us, kicking and screaming in torment!
-Warren-
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416
CANDLE MAGIC
1 One of the simplest of magical arts which comes under
the heading of natural magic is candle burning. It is simple
because it employs little ritual and few ceremonial
artifacts. The theatrical props of candle magic can be
purchased at any department store and its rituals can be
practiced in any sitting room or bedroom.
2 Most of us have performed our first act of candle magic |
Wicca | The-Complete-Uncut-Book-of-Shadows | 382 | by the time we are two years old. Blowing out the tiny
candles on our first birthday cake and making a wish is pure
magic. This childhood custom is based on the three magical
principals of concentration, will power and visualization.
In simple terms, the child who wants his wish to come true
has to concentrate (blow out the candles), visualize the end
result (make a wish) and hope that it will come true( will
power).
3 The size and shape of the candles you use is
unimportant, although highly decorative, extra large, or
unusually shaped candles will not be suitable as these may
create distractions when the magician wants to concentrate on
the important work in hand. Most magicians prefer to use
candles of standard or uniform size if possible. Those which
are sold in different colors for domestic use are ideal.
4 The candles you use for any type of magical use should
be virgin, that is unused. Under no circumstances use a
candle which has already adorned a dinner table or been used
as a bedroom candle or night-light. There is a very good
occult reason for not using anything but virgin materials in
magic. Vibrations picked up by secondhand materials or
equipment may disturb your workings and negate their
effectiveness.
5 Some magicians who are artistically inclined prefer to
make their own candles for ritual and magical use. This is a
very practical exercise because not only does it impregnate
the candle with your own personal vibrations, but the mere
act of making your own candle is magically potent.
Specialist shops sell candle wax and molds together with
wicks, perfumes, and other equipment.
6 The hot wax is heated until liquid and then poured into
the mould through which a suitably sized wick has already
been threaded. The wax is then left to cool and once is this
has occurred the mould is removed , leaving a perfectly formed
candle. Special oil-soluble dyes and perfumes can be added
to the wax before the cooling process is complete to provide
suitable colors and scents for a particular magical ritual.
Craft shops which sell candlemaking supplies can also provide
do-it-yourself books explaining the technicalities of the art
to the beginner.
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417
7 Once you have purchased or made your ritual candle it
has to be oiled or 'dressed' before burning. The purpose of
dressing the candle is to establish a psychic link between it
and the magician through a primal sensory experience. By
physically touching the candle during the dressing
procedure, you are charging it with our own personal
vibrations and also concentrating the desire of your magical
act into the wax. The candle is becoming an extension of the
magician's mental power and life energy. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 383 | 8 When you dress a candle for magical use, imagine that
it is a psychic magnet with a North and a South pole. Rub
the oil into the candle beginning at the top or North end and
work downwards to the half-way point. Always brush in the
same direction downwards. This process is then repeated by
beginning at the bottom or south end and working up to the
middle.
9 The best type of oils to use for dressing candles are
natural ones which can be obtained quite easily. Some occult
suppliers will provide candle magic oils with exotic names.
If the magician does not want to use these, he can select
suitable oils or perfumes from his own sources. The oils
soluble perfumes sold by craft shops for inclusion in candles
can be recommended.
10 the candles you use can be colored in accordance with
the following magical uses:
white- spirituality and peace.
red- health,energy,strength,courage, sexual potency.
pink- love affection and romance.
yellow- intellectualism, imagination, memory and
creativity
green- fertility, abundance, good luck and harmony
blue-inspiration, occult wisdom, protection and
devotion
purple Material wealth, higher psychic ability,
spiritual power and idealism
silver- clairvoyance, inspiration, astral energy and
intuition
orange- ambition. career matters and the law.
11 If you wanted to use candle magic for healing, you would
select a red candle to burn. To pass an exam, burn a yellow
candle, to gain esoteric knowledge burn a blue candle or for
material gain, burn a purple one. It is obvious these
colors relate to the signs of the zodiac and the planetary
forces.
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418
12 The simples form of candle magic is to write doesn't the
objective of your ritual on a virgin piece of paper. You
can use color paper which matches the candle. Write your
petition on the paper using a magical alphabet, such as
theban, enochian, malachain,etc. As you write down what you
want to accomplish through candle magic-- a new job, healing
for a friend, a change of residence, a new love affair,
etc.-- visualize your dream coming true. Visualize the
circumstances under which you might be offered a new job,
imagine your employer telling you that your salary has been |
Wicca | The-Complete-Uncut-Book-of-Shadows | 384 | increased or conjure up a vision of your perfect love
partner.
13 When you have completed writing down your petitio,
carefully fold up the paper in a deliberately slow fashion.
Place the end of the folded paper in the candle flame and set
light to it. As you do this concentrate once more on what
you want from life.
14 When you have completed your ritual, allow the candle to
have completely burned away. You do not need to stay with
the candle after the ritual, but make sure that is safe
and that red-hot wax will not cause damage or fire. Never
re-use a candle which has been lit in any magical ritual. IT
should only be used in that ritual and then allowed to burn
away or be disposed of afterwards.
15 If you are conducting a magical ritual which involves
two people (e.g. an absent healing for a person some distance
away) then the second person can be symbolically
represented during the ritual by another candle. /all you
need to do is find out the subject's birth date and burn the
appropriate candle for that zodiacal sign. These are as
follows-
ARIES red
TAURUS green
GEMINI yellow
CANCER silver
LEO orange
VIRGO yellow
LIBRA pink
SCORPIO red
SAGITARIUS purple
CAPRICORN black
AQUARIUS all colors
PISCES mauve
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419
Elemental Cauldrons
Using a cauldron, symbol of inspiration and rebirth, has brought
new dimensions to both group and solitary work. A cauldron decorates
the center of the Circle during Lesser Sabbats. An air cauldron at a
spring rite creates a misty, magical quality for the ceremony. In
summer, the cauldron will flash and spark. A blue flame burns
mysteriously within the Water cauldron during the autumn festival.
Throughout Yule, the Earth cauldron burns steadfast and constant.
During moon rites, when magick is done, we write the purpose of our |
Wicca | The-Complete-Uncut-Book-of-Shadows | 385 | working on flash papers and toss them into the burning cauldron while
chanting.
A working cauldron should be of cast iron, with a tight-fitting
lid, three sturdy legs, and a strong handle. Season your cauldron
before using it for the first time. Pour in generous helping of salt
and lighter fluid, slosh it up to the rim and wipe dry. For indoor
use it MUST have a fireproof base or your workings will summon up
yellow-coated salamander spirits from the fire department.
EARTH Cauldron
Layer salt, wax shavings, three powered or ground herbs, fighter
fluid and ivy leaves in the cauldron while focus and chanting. Use a
candle to light it. When the smoke starts to roll, extinguish the
cauldron by putting the lid on.
AIR Cauldron
Using tongs, put a chunk of dry ice is a small glass or ceramic
bowl and place the bowl on a cloth in the bottom of the cauldron.
Allow the cauldron to smoke as long as the ice lasts. The mists
create excellent images for scrying.
FIRE Cauldron
Cover theinside bottom with dirtor sand to dissipateheat. Light
incense charcoal and add either salt petter for flame and spark or
flash powder for a different but spectacular effect. To assist in
releasing or firing off peak energy, try using flash "bombs". Make a
small pocket in a piece of flash paper, fill with flash powder and tie
with thread. The "bomb" should be about the size of your smallest
fingernail. The results are spectacularly bright, so use the powder
sparingly. Don't look directly at the flash as you drop the "bomb" in
the cauldron.
WATER Cauldron.
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At least seven days before the ritual, place equal quantities of
three appropriate herbs in a pint glass jar. Fill the rest of the jar
with Everclear (200 proof alcohol), cap tightly, and shake gently
while concentrating on the purpose of the ritual. Add a chant if its
feels right. Let the jar rest in a dark, warm spot and shake twice
daily, charging with purpose. Before the ritual, place a fireproof
ceramic or glass bowl in the cauldron. Pour in the herb mixture,
being careful none spills into the cauldron. Light with a candle to
produce a beautiful blue flame. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 386 | The cauldron, as the fifth elemental spirit, symbolizes
inspiration, rebirth, illumination and rejuvenation. Use a Fire
cauldron with salt petter to cast a Circle. Use the mists of an Air
cauldron for an initiation. Burn away hate, prejudice and negative
self-images, with a Water cauldron. The Earth cauldron is ideal for
indoor Beltane rites.
Remember to place a burning cauldron on a fireproof surface.
Practice safety when using any volatile materials and you will enjoy
your cauldron for many rites.
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421
A N
I R I S H M Y T H
C O N C O R D A N C E
=====================
by Mike Nichols |
Wicca | The-Complete-Uncut-Book-of-Shadows | 387 | copyright 1985 c.e.
by MicroMuse Press
[This information may be reproduced and distributed exactly as is,
without further permission from the author, provided the statement of
authorship and copyright are retained, and provided it is offered free
of charge. Changes in the text, however, must be approved in advance
by the author. MicroMuse Press is a division of The Magick Lantern,
1715 Westport Road, Kansas City, MO 64111. 816/531-
7265 ]
'Myth is what we call other people's religion.'
--Joseph Campbell
The following concordance isbased on 'Gods and FightingMen' by
Lady Augusta Gregory, first published in 1904. Page number references
are to the 1976 trade paperback edition published by the MacMillan
Company of Canada Limited. Brief supplementary material is taken from
'Dictionary of Irish Myth and Legend' by Ronan Coghlan, published in
1979 by Donard Publishing Comapany, and referenced as 'DIM' in the
following text.
As this is intendedto be a concordanceof the Irishmythological
cycle only (as opposed to heroic, legendary, or historical material),
references are limited to Part I, Books I - V, of Lady Gregory's
volume. 'Gods and Fighting Men' was selected as the primary text for
this concordance because it represents the most comprehensive
synthesis of variant sources (both published and oral) ever attempted
as a continuous narrative of Irish mythology. Lady Gregory lists her
published sources as follows:
O'Curry, 'Manners and Customs of the Ancient Irish'
'MSS. Materials'
'Atlantis'
De Jubainville, 'Cycle Mythologique'
'Epope'e Celtique'
Hennessy, 'Chronicum Scotorum'
Atkinson, 'Book of Leinster'
'Annals of the Four Masters'
Nennius, 'Hist. Brit.' (Irish Version)
Zimmer, 'Glossae Hibernacae'
Whitley Stokes, 'Three Irish Glossaries'
'Revue Celtique'
'Irische Texte'
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422
'Gaedelica'
'Dinnsenchus'
Nutt, 'Voyage of Bran'
'Proceedings Ossianic Society'
O'Beirne Crowe, 'Arma Columcille'
Dean of Lismore's Book
Windisch, 'Irische Texte' |
Wicca | The-Complete-Uncut-Book-of-Shadows | 388 | Hennessy et. al., 'Revue Celtique'
'Kilkenny Archaeological Journal'
Keatinge's 'History'
'Oyia'
Curtin's 'Folk Tales'
'Proceedings Royal Irish Academy'
'MSS. Series'
Dr. Sigerson, 'Bards of Gael and Gall'
Miscellanies, 'Celtic Society'
Muller, 'Revue Celtique'
Standish Hayes O'Grady, 'Silva Gaedelica'
Abhean - son of Bicelmos, he was the harper of the Tuatha de Danaan,
brought from the hills by the Men of the Three Gods (37).
Aedh (1) - killed by Brian, he was one of the three sons of Miochaoin
(q.v.), the others being Corc and Conn (59)
Aedh (2) - along with Angus and Artrach, one of the three sons of Bodb
Dearg, he was the comeliest of them. Troops of poets from Ireland and
Alban used to be with him, so that his place was called 'The Rath of
Aedh of the Poets' (78).
Aedh (3) - a son of the Dagda, he was killed by Corrgenn, who
suspected Aedh was involved with his wife (82)
Aer - one of two Druids of the Sons of the Gael (the other was Eithis)
who was killed in the first battle against the Tuatha De Danaan, and
was given a great burial (75)
Ai - the plain where Niall pursued Cailcheir, before it went through a
lake (81)
Aife - along with two other daughters of Midhir of the Yellow Hair,
Doirenn and Aillbhe, she was given as wife to one of the three sons of
Lugaidh Menn (79).
Ailbhe - (Ai-noo-al) one of the three daughters of Oilell and a
foster-child of Bodb Dearg (124)
Ailell Anglonach - of the One Fault, brother of Eochaid Feidlech, he
fell in love with his brother's wife, Etain, and pined for her until
she agreed to heal him (95)
Aillbhe - along with two other daughters of Midhir of the Yellow Hair,
Doirenn and Aife, she was given as wife to one of the three sons of
Lugaidh Menn (79).
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Aille - the daughter of Cormac (q.v.) (107)
Aine (1) - the daughter of Modharn, who gave a cook to the sons of
Lugaidh Menn (79)
Aine (2) - some said she was the daughter of Manannan, but some said
she was the Morrigu, she owned the Cathair Aine. But she often gave |
Wicca | The-Complete-Uncut-Book-of-Shadows | 389 | her love to men, and she was called Leanan Sidhe, the Sweetheart of
the Sidhe (86). Wisps of straw are burned in her honor on St. John's
Eve. She is associated with meadow-sweet, and invoked against
sickness. According to legend, she was raped by the king of Munster
(DIM).
Ainge - she was a daughter of the Dagda, who made her a great vat (81)
Airmed - sister of Miach, she spread her cloak on which to arrange the
herbs which sprang from the grave of her murdered brother. But
Diancecht, still jealous of Miach, mixed up the herbs, so that no one
knows all their right powers to this day (35). She was the daughter
of Diancecht and sister of Octruil, and helped them in their healing
work at the well of Slaine (64)
Airnelach - brother of Tadg and Eoghan, he was captured by Cathmann
and made to cut firing (115), but was later rescued by Tadg (120)
Amergin - one of the sons of Miled (q.v.), he spoke with Banba upon
Slieve Mis (71) and was sent as messenger to the Tuatha De Danaan (72)
and quieted the storm sent against his people by them and was the
first to set foot in Ireland after that (74). Heber gave him a share
of the two provinces of Munster after the Battle of Tailltin (75).
Angus - along with Artrach and Aedh, one of the three sons of Bodb
Dearg (78)
Angus Og - son of the Dagda, he advised his father how to kill
Cridenbel and what reward to ask of Bres (33). After the second
battle of Magh Tuireadh, only four men of the Fomor were left in
Ireland, and they were driven out one Samhain night by Morrigu and
Angus Og (67). He was considered for kingship of the Tuatha de Danaan
after their defeat (77). Also called the Frightener or Disturber, for
the unrest he occasioned in horses and cattle (83). His loves
included Enghi, Derbrenn, and Caer Ormaith (84). He was the Irish
love-god (DIM).
Anvil of the Dese - see Indeoin na Dese (81)
Aobh - (Aev, or Eev) the eldest of the three daughters of Oilell,
foster-daughter of Bodb Dearg and wife of Lir and, by him, mother of
Fionnuala, Aodh, Fiachra, and Conn, though she died bringing the
latter two to birth (125)
Aodh - (Ae, rhyming to 'day') one of the four children of Lir and
Aobh, he was turned into a swan by Aoife, Lir's jealous second wife
(126)
Aodh Aithfhiosach - of the quick wits, a son of Bodb Dearg, he was
sent in search of the children of Lir (132)
Aoibhell - (Evill) a woman of the Sidhe who dwelt at Craig Liath, she
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424
tried to prevent her lover from joining a battle (87). Her harp
fortells death for any who hear it (88).
Aoife - (Eefa) one of the three daughters of Oilell and a foster-child
of Bodb Dearg (124), she became the wife of Lir after her sister Aobh
had died in childbirth (125). Through jealousy, she changed Aobh's
four children into swans at Loch Dairbhreach (126) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 390 | Aonbharr - styled 'of the One Mane', he is Manannan's horse, as swift
as the naked cold wind of spring. She can gallop across the sea, and
no rider was ever killed off her back (41). She was often ridden by
Lugh (43).
Arias - styled the 'fair-haired poet', one of the four wise men and
teachers of the Tuatha de Danaan before they came to Ireland. His
home was Finias (27).
Arranan - one of the sons of Miled (q.v.), he died by falling from the
mast to the deck of his ship as the Sons of the Gael attempted their
second landing in Ireland (73)
Artrach - along with Angus and Aedh, one of the three sons of Bodb
Dearg, he had a house with seven doors and taught the king's son of
Ireland and of Alban how to throw spears and darts (78)
Athluain - a ford of the Shannon that Lugh passed on his way to do
battle with Bres (45)
Badb - (Bibe) one of the greatest of the women of the Tuatha de
Danaan, she was a battle goddess (27). She, along with Macha and
Morrigu , used powers of enchantment to bring mists , clouds of
darkness, and showers of fire and blood over the Firbolgs at Teamhair
for three days (29). Sometimes regarded as the same as Nemain, her
name means 'crow' and she could appear in that guise. She was the
wife of Net (DIM).
Balor - styled 'of the Evil Eye' or 'of the Strong Blows' (38), he is
chief king of the Fomor (36), husband of Ceithlenn and, by her, the
father of Ethlinn (42). One of his eyes had the power of death in it,
so that none could look at it and live (38), and he also had the power
of putting on a different shape (39). He was also the father of 12
'white-mouthed' sons, all among the chief men of the Fomor (42). At
the second battle of Magh Tuireadh, Lugh made a spear cast that
brought Balor's evil eye out through the back of his head, instantly
killing him and 27 of his own army, thus fulfilling the prophecy that
he would be killed by his grandson (66).
Banba - the wife of MacCuill and a queen of the Tuatha De Danaan, one
of three daughters of the Dagda whose name was given to Ireland
afterwards (27), she met the Sons of the Gael on Slieve Mis and spoke
with Amergin (71), and was later killed in the Battle of Tailltin
(75).
Banna - one of the twelve chief rivers of Ireland (q.v.) (62)
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Battle of Taillten - the great battle between the Sons of the Gael and
the Tuatha De Danaan, after which the Sons of the Gael had the
rulership of Ireland (75)
Bearna nah-Eadargana - the Gap of Separation, it is a place that Lugh
passed on his way to do battle with Bres (45) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 391 | Bechulle - one of two witches of the Tuatha De Danaan (the other was
Dianan) who had the power to turn trees and stones and sods of earth
into an armed host (62)
Bed of the Dagda - in the house of the Dagda at the Brugh na Boinne
(80)
Beinn Edair - the dwelling place of Tuireann (60), mentioned briefly
in Ethne's complaint (58)
Belgata - the great mountain to the rear of Magh Nia in Connacht (29)
Beltaine - May Day (28)
Bennai Boirche - one of the twelve chief mountains of Ireland (q.v.)
(62)
Berbhe - see Green of Berbhe (42)
Betach - see Fiachna (121)
Bicelmos - see Abhean (37)
Birog - styled 'of the Mountain', a woman-Druid who helped Cian win
the love of Ethlinn who had been imprisoned in a tower. When Ethlinn
bore a child (Lugh), Balor would have had it killed, but Birog rescued
it (40).
Birthplace of Cermait Honey-Mouth - in the house of the Dagda at the
Brugh na Boinne (80)
Blai-Slieve - one of the twelve chief mountains of Ireland (q.v.) (62)
Boann - a water goddess, wife of Nechtan and mother, by the Dagda, of
Angus, she is associated with the River Boyne (DIM). Also see Dabilla
(80)
Bodb - (Bove) see Rudrach and Dergcroche (117)
Bodb Dearg - (Bove Darrig) son of the Dagda, he was king of Connacht
when Bres and his army landed in Ireland to battle Lugh (43). He
lived at Sidhe Femen, was eldest among the children of the Dagda, and
was given the kingship of the Tuatha de Danaan after their defeat
(77). His three sons were Angus, Artrach, and Aedh (78), his daughter
was Scathniamh (80) and his musician was Fertuinne (79). Two other
sons were Aodh Aithfhiosach and Fergus Fithchiollach (132)
Boinn - variant of Boinne, one of the twelve chief rivers of Ireland
(q.v.) (62)
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Boinne - the salmon of the dumb Boinne are mentioned briefly in
Ethne's complaint (58)
Bran (1) - the son of Tuiren (68)
Bran (2) - son of Febal, he was called by the silver branch to board a
boat and journey to the Land of Women, Tir na mBan (105) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 392 | Brath - see Mide (68)
Breagan - see Cuailgne (75)
Bres - son of Eri and Elathan (35), a champion of the Tuatha de
Danaan, he was sent to meet Sreng of the Firbolgs (28). He was the
most beautiful of all the young men, and he was chosen king after
Nuada (31). 'As beautiful as Bres' was a common saying. However, he
was known for his lack of hospitality (32), and was deposed when Nuada
was reinstated as king (35). By Brigit, he was father of Ruadan (64).
Bresal Etarlaim - the Druid who helped Fuamach to destroy Etain (88)
Bri - the daughter of Midhir, she died of a broken heart because she
could not be with her love, Leith, and the hill of Bri Leith, the spot
where she died, was named for them (88)
Bri Leith - home of Midhir the Proud (77), named after his daughter
Bri, and her love Leith (88)
Bri Ruri - one of the twelve chief mountains of Ireland (q.v.) (62)
Brian - styled 'Flame of Valour' (60), along with Iuchar and Iucharba,
he is one of the three sons of Tuireann (47) and his sister, the
daughter of Tuireann, was Ethne (50). He had the power to change his
own shape and that of his two brothers (51). He caused the death of
Cian (44), Tuis (53), Pisear (54), Dobar (55), Miochaoin and his three
sons (59).
Brigit - one of the greatest of the women of the Tuatha de Danaan, she
was a woman of poetry, healing, and smith's work. Her name came from
Breo-saighit, meaning a fiery arrow (27). She was daughter of the
Dagda and, by Bres, mother of Ruadan (64)
Brugh na Boinn - (or Brugh na Boinne - 57) the place where Lugh kept
the Scuabtuinne (50) and the place where the Dagda had his house which
Angus took from him by trickery (81)
Buan - the nine lasting hazels of Buan dropped their nuts into the
Well of Knowledge where the salmon would eat them, sending their husks
floating out on the five streams that flowed from the well (108 & 110)
Buas - one of the twelve chief rivers of Ireland (q.v.) (62)
Caer of the Fair Hair - see Inis Cenn-fhinne (49)
Cailcheir - one of the swine of Debrann, it was called by Corann's
harping (81)
Cainte - Cian, Cu, and Ceithen were the three sons of Cainte, and they
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had a long-standing feud with the three sons of Tuireann (43)
Cairbre - see Erc (31)
Camel - son of Riagall, he was one of the two door-keepers at Teamhair
when Lugh first arrived (37) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 393 | Caoilte - (Cweeltia) one of the last of the Fianna, he was loved by
Scathniamh (80)
Carn Corrslebe - a place near Loch Ce' (67)
Carpre - (variant of Corpre) he had the power to compose a satire that
would shame men so they could not stand against fighting men (62)
Carpre Lifecar - the son of Cormac (q.v.) (107)
Cassmail - one of the Tuatha De Danaan, he was killed by Octriallach
at the second battle of Magh Tuireadh (65)
Cathair Aine - a stone belonging to Aine that would cause madness in
someone who sat on it (86)
Cathbad - the Druid, he aided Conchubar in treacherously slaying the
sons of Usnach (97)
Cathmann - son of Tabarn and king of Fresen, he captured Tadg, his
wife (whom he took as his own wife), and two brothers (115), but was
later killed by him (120)
Cauldron - one of the four great treasures the Tuatha de Danaan
brought to Ireland from the north. It came from the city of Murias,
and no one ever went from it unsatisfied (27).
Ce' - the Druid of Nuada, he was wounded in the second battle of Magh
Tuireadh, and when he died and was buried near Carn Corrslebe, a lake
burst out over his grave and it was called Loch Ce'. (67)
Cecht - the plough (28)
Ceis Corain - the place where the champions of Connacht (all except
Niall) gave up their pursuit of Cailcheir (81)
Ceithen - along with Cian (q.v.) and Cu, he was one of the three sons
of Cainte. Cu and Ceithen went towards the south, while Cian went
north, to gather the Riders of the Sidh to help Lugh in his battle
with Bres (43).
Ceithlenn - styled 'of the Crooked Teeth, she was queen of the Fomor,
the wife of Balor and, by him, the mother of Ethlinn (42) She gave
the Dagda a dreadful wound at the second battle of Magh Tuireadh (65)
Celtchar of Cualu - see Leith (88)
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Cermait - styled 'Honey-Mouth', son of the Dagda, his three sons
shared the kingship of Ireland at the time of the invasion of the Sons
of the Gael (72), and were killed in the Battle of Tailltin (75). His
birthplace was the house of the Dagda at Brugh na Boinne (80).
Cesair - the first that ever reached Ireland, she later dwelt on
Inislocha where Tadg met her (118) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 394 | Cesarn - one of the three Druids of the Firbolgs who broke the
enchantment laid upon them by Badb, Macha, and Morrigu (30)
Children of Rudraighe - see Eimher (75)
Ciabhan - (Kee-a-van) of the Curling Hair, the King of Ulster's son,
he went to Manannan's country (111), won the love of Cliodna, but lost
her due to the treachery of Iuchnu (112)
Cian (1) - a man of the Tuatha de Danaan (27), brother of Goibniu and
Samthainn (39), and father of Lugh by Ethlinn (37), he was present
when Nechtan deceived King Bres (32). He lived at Druim na Teine
(39), and his famous cow was the Glas Gaibhnenn (39). Along with two
other brothers, Cu and Ceithen, he was one of the three sons of Cainte
(43). He had the power of shape-shifting and was killed (by Brian)
while in the form of a pig (44).
Cian (2) - son of Olioll and father of Tadg (114)
Cliach - the Harper of the King of the Three Rosses in Connacht, he
vainly sought one of Bodb Dearg's daughters in marriage. Loch Bel
Sead sprang up under his feet (77).
Cliodna - (Cleevna) of the Fair Hair, daughter of Gebann, she gave her
love to Ciabhan but, through the treachery of Iuchnu, she was drowned
(112) She had three colorful birds, whose sweet singing could lull
the sick to sleep (DIM).
Codal - of the Withered Breast, he threw yew rods for Eochaid to
discover the hiding place of Midhir and Etain (96)
Coir-cethar-chuin - 'the Four-Angled Music', it was another name for
Uaitne (q.v.) (67)
Coll - the hazel-tree (28)
Collbrain - see Nechtan (106)
Colpa - one of the sons of Miled (q.v.), his ship was wrecked as the
Sons of the Gael attempted their second landing in Ireland, and he
drowned while trying to reach land at Inver Colpa (73)
Colum Cuaillemech - styled 'of the Three New Ways', he was a smith of
the Tuatha de Danaan (37)
Comb and the Casket of the Dagda's wife - a hill near the house of the
Dagda at Brugh na Boinne (80)
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429
Compar - a messenger and tax-gatherer of the Fomor, he was one of the
four hardest and most cruel, the other three being Eine, Eathfaigh,
and Coron (41)
Conaire - High King of Ireland, grandson of Etain and Eochaid, who got
his death by Midhir and his people (96) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 395 | Conall Cearnach - of the Red Branch of Ulster, he was descended from
the line of the sons of Eimher (75) The slayer of Anluan, he
originally may have been a horned god (DIM).
Conan Maol - it was his gold, hidden in a cairn, that Caoilte gave to
Scathniamh as a bride-price (80) One of the Fianna, he was regarded
as something of a buffoon (DIM).
Conchubar Abratrudh - of the Red Brows, the father of Liban (115)
Conn (1) - killed by Brian, he was one of the three sons of Miochaoin
(q.v.), the others being Corc and Aedh (59)
Conn (2) - of the Hundred Battles, King of Teamhair, grandfather of
Cormac (106), he tried to stop his son Connla from going to Manannan's
country (113)
Conn (3) - one of the four children of Lir and Aobh, he was turned
into a swan by Aoife, Lir's jealous second wife (126)
Connacht - one of the five provinces of Ireland (31), it is where the
Tuatha de Danaan first landed (27). Both Magh Rein (28) and Magh Nia
(with the mountain Belgata) were there (29), as well as the river
Unius (61). It was the province chosen by Sreng for the Firbolgs
after they were defeated by the Tuatha de Danaan (31).
Connla - of the Red Hair, son of Conn, he went to Manannnan's country
despite his father's efforts to prevent it (113)
Coran - the Druid of Conn, he tried to keep Connla from being taken to
Manannan's country (113)
Corann (1) - Lugh passed through the 'place of the bright-faced
Corann' on his way to do battle with Bres (45)
Corann (2) - Diancecht's harper, and the best harper of the Dagda's
household,
he called Cailcheir with his harp (81)
Corc - killed by Brian, he was one of the three sons of Miochaoin
(q.v.), the others being Conn and Aedh (59)
Cormac - grandson of Conn, King of Teamhair, he journeyed to
Manannan's country to bring back his wife, Ethne; his daughter, Aille;
and his son, Carpre Lifecar (106)
Coron - a messenger and tax-gatherer of the Fomor, he was one of the
four hardest and most cruel, the other three being Eine, Eathfaigh,
and Compar (41)
Corpre - son of Etain, he was a poet of the Tuatha de Danaan who
cursed Bres for his lack of hospitality with the first satire ever
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430
made in Ireland (34)
Corr Slieve na Seaghsa - the Round Mountain of the Poet's Spring, it
is a place that Lugh passed on his way to do battle with Bres (45)
Corrgenn - a great man of Connacht who, while visiting the Dagda,
killed Aedh because he suspected him to be involved with his wife (82) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 396 | Craisech - thick-handled spears belonging to Sreng, they were sharp at
the sides though they had no points (29)
Credenus - styled 'the Craftsman', he was a chief among the Tuatha de
Danaan (27)
Credne Cerd - styled 'the Brazier' (64), a worker in brass for the
Tuatha de Danaan (37)
Cridenbel - an idle blind man with a sharp tongue who always demanded
the Dagda's three best bits of food. Starving, the Dagda hid three
pieces of gold in the three bits and this killed Cridenbel (33).
Crimthan Cass - the King of Connacht and father of Laegaire (121)
Cron - mother of Fianlug, she was at the forge of Goibniu grinding
spears when Ruadan was killed (64)
Crow of Battle - see Morrigu (27)
Cruacha - the maidservant of Etain who accompanied her when she
departed with Midhir. Cruachan in Connacht was named after her (96)
Cruachan Aigle - one of the twelve chief mountains of Ireland (q.v.)
(62)
Cu - along with Cian (q.v.) and Ceithen, he was one of the three sons
of Cainte. Cu and Ceithen went towards the south, while Cian went
north, to gather the Riders of the Sidh to help Lugh in his battle
with Bres (43).
Cuailgne - the son of Breagan, he and his brother Fuad, two of the
best leaders of the Sons of the Gael, were both killed in the rout of
the Tuatha De Danaan (he at Slieve Cuailgne), following the Battle of
Tailltin (75)
Cualu - the home of Celtchar (88)
Cuan - the wood of Cuan was cleared away by Duach and the men of
Ireland so there could be a gathering around Taillte's grave (68)
Culain - although he may have been Manannan in another guise, he was
the great smith, originally living on the Island of Falga, who was
invited by Conchubar to live on the plains of Muirthemne, where
Cuchulain killed his great dog and thereafter took the name Cuchulain,
meaning 'the hound of Culain' (98)
Dabilla - a little hound belonging to Boann (80)
Dagda, the - father of Eire, Fodla, Banba (27), Angus Og (33), Bodb
Dearg (43), Brigit (64), Cermait (72), Ainge and Diancecht (81)..
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431
Known as a good builder, he was ordered by Bres to build raths (33).
Styled 'the good god' (63) and 'the Red Man of all Knowledge' (80), he
got a dreadful wound from a spear thrown by Ceithlenn in the second
battle of Magh Tuireadh (65) and he owned a magic harp called Uaitne
(67). His house was at the Brugh na Boinne, where Dichu was his
steward and Len Linfiaclach was the smith (81). His personal name was
Eochaid O Uathair, and he had a magical club which could slay or heal |
Wicca | The-Complete-Uncut-Book-of-Shadows | 397 | (DIM).
Dalbaech - see Elathan (1) (35)
Dalbh - see Goll (121)
Dana - greatest of the women of the Tuatha de Danaan (from whom they
take their name), she was called the Mother of the Gods (28)
De Domnann - see Indech (61)
Debrann - owned Cailcheir, the swine that was called by Corann's
harping (81)
Delbaeth (1) - see Elathan (3) (61)
Delbaith (2) - see Eri (35)
Denda Ulad - one of the twelve chief mountains of Ireland (q.v.) (62)
Deorgreine - a Tear of the Sun, daughter of Fiachna, she was given to
Laegaire as his wife in Magh Mell (123)
Derc-Loch - one of the twelve chief lochs of Ireland (q.v.) (62)
Dergcroche - son of Bodb, he and his brother Rudrach were the two
kings of Inislocha (117)
Dianan - one of two witches of the Tuatha De Danaan (the other was
Bechulle) who had the power to turn trees and stones and sods of earth
into an armed host (62)
Diancecht - father of Miach (34), he was a chief among the Tuatha de
Danaan, and understood healing (27). He fashioned an arm of silver
for Nuada, who had lost his own in battle (34). Also father of
Octruil and Airmed, he restored slain warriors in the healing well of
Slaine (64). His father was the Dagda and his harper was Corann (81).
Dichu - steward first to the Dagda (81) and then to Angus (82)
Dobar - the King of Siogair killed by Brian (55), he was the owner of
two horses and a chariot that were among the payments that Lugh
demanded from the sons of Tuireann for the death of Cian (49)
Doirenn - along with two other daughters of Midhir of the Yellow Hair,
Aife and Aillbhe, she was given as wife to one of the three sons of
Lugaidh Menn (79).
Dolb - the smith of the Fomor (63)
Donall Donn-Ruadh - styled 'of the Red-brown Hair', he was one of the
sons of Manannan. His brothers included Sgoith Gleigeil, Goitne
Gorm-Shuileach, and Sine Sindearg. His foster brother was Lugh (41).
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Donn - one of the sons of Miled (q.v.), he and twenty-four others died
when the ship he commanded was wrecked as the Sons of the Gael
attempted their second landing in Ireland (73)
Druim Cain - Teamhair (q.v.) (31) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 398 | Druim na Descan - Teamhair (q.v.) (31)
Druim na Teine - the Ridge of Fire, the dwelling place of the three
brothers, Goibniu, Samthainn, and Cian
Druimne - son of Luchair, he made a cooking oven for the Dagda at
Teamhair (80)
Duach (1) - see Echaid (37)
Duach (2) - styled 'the Dark', husband of Taillte, he built the Fort
of the Hostages in Teamhair, and organized the men of Ireland to cut
down the wood of Cuan (68)
Dur-da-Bla - 'the Oak of Two Blossoms', it was another name for Uaitne
(q.v.) (67)
Eab - son of Neid, he was one of the chief men of the Fomor (42)
Eadon - one of the greatest of the women of the Tuatha de Danaan, she
was called the nurse of poets (27)
Eas Dara - in west Connacht, it is the harbour where Bres and his army
landed in Ireland to battle Lugh (43)
Easal - the King of the Golden Pillars, he was the owner of seven
self-regenerating pigs that were among the payments that Lugh demanded
from the sons of Tuireann for the death of Cian (49). A daughter of
Easal's was the wife of the King of Ioruaidh (56).
Eathfaigh - a messenger and tax-gatherer of the Fomor, he was one of
the four hardest and most cruel, the other three being Eine, Coron,
and Compar (41)
Echaid - styled 'the Rough', son of Duach, he was foster-father of
Lugh (37)
Eimher - (Aevir) the son of Ir, he divided Ulster between himself and
some other chiefs of the Sons of the Gael following the Battle of
Tailltin. It was of his sons, that were called the Children of
Rudraighe, and that lived in Emain Macha for 900 years, that both
Fergus and Conall Cearnach were descended. (75)
Eine - a messenger and tax-gatherer of the Fomor, he was one of the
four hardest and most cruel, the other three being Eathfaigh, Coron,
and Compar (41)
Eire - variant of Eriu, one of the greatest of the women of the Tuatha
de Danaan, she was one of three daughters of the Dagda who gave her
name to Ireland (27)
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433
Eithis - one of two Druids of the Sons of the Gael (the other was Aer)
who was killed in the first battle against the Tuatha De Danaan, and
was given a great burial (75)
Elathan (1) - the son of Dalbaech and a king of the Fomor, he was
father of Bres by Eri, a woman of the Tuatha de Danaan (35). He came |
Wicca | The-Complete-Uncut-Book-of-Shadows | 399 | to her over the sea in a vessel of silver, himself having the
appearance of a young man with yellow hair, wearing clothes of gold
and five gold torcs (35).
Elathan (2) - son of Lobos, he was one of the Fomor who took part in
the Second Battle of Magh Tuireadh (61)
Elathan (3) - son of Delbaeth, he was one of the Fomor who took part
in the Second Battle of Magh Tuireadh (61)
Emhain Abhlach - (Avvin -------) an island paradise, the place to
which Bran journeyed (105)
Emain Macha - the capitol of Ulster, named after the twins of Macha
(DIM), the place where the Children of Rudraighe lived for 900 years
(75)
Emmass - see Macha (65)
Eochaid (1) - (Eohee) son of Erc, he was king of the Firbolgs when the
Tuatha de Danaan first came to Ireland (28)
Eochaid (2) - along with Fiacha and Ruide, one of the sons of Lugaidh
Menn, King of Ireland (78)
Eochaid (3) - son of Sal, he was killed by Fiachna after capturing his
wife (121)
Eochaid Feidlech - also called Airem, of the Plough, High King of
Ireland, he wedded the reborn Etain (by whom he had a daughter, Esa),
but lost her to Midhir in a chess game, but got her back by beseiging
Bri Leith (96)
Eoghan - (Owen) brother of Tadg and Airnelach, he was captured by
Cathmann and made to run a ferry (115), but was later rescued by Tadg
(120)
Erc (1) - see Eochaid (1) (28)
Erc (2) - descended from the children of Sreng in Connacht, the son of
Cairbre, he gave Cuchulain his death (31)
Erc (3) - son of Ethaman, he was a teller of tales for the Tuatha de
Danaan (37)
Eremon - one of the sons of Miled (q.v.), he spoke with Eriu upon the
hill of Uisnech (72)
Eri - a woman of the Tuatha de Danaan (32), the daughter of Delbaith,
she was mother of Bres by Elathan, a king of the Fomor (35). She was
the wife of Cethor (DIM).
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Eriu - variant of Eire, the wife of MacGreine and a queen of the
Tuatha De Danaan whose name was given to Ireland afterwards, she met
the Sons of the Gael on the hill of Uisnech, and talked with Eremon.
One moment she would be a wide-eyed beautiful queen, and the next she
would be a sharp-beaked, grey-white crow (72). She led the Tuatha De
Danaan in the first battle fought against the Sons of the Gael, but |
Wicca | The-Complete-Uncut-Book-of-Shadows | 400 | was beaten back to Tailltin where she was killed in the Battle of
Tailltin (75).
Esa - daughter of Etain and Eochaid Feidlech (96)
Ess Dara - near Magh Tuireadh-2 (q.v.) (63)
Ess Ruadh - home of Ilbrech (77)
Etain - see Corpre (34)
Etain Echraide - the second wife of Midhir, she was driven out by
Fuamach, taken in by Angus, turned into a fly by Fuamach, swallowed by
Etar's wife, and reborn as Etain, later the wife of Eochaid Feidlech
(by whom she had a daughter, Esa), who lost her to Midhir in a chess
game, but got her back by attacking Midhir's stronghold at Bri Leith
(95)
Etar - of Inver Cechmaine, King of the Riders of the Sidhe, his wife
swallowed Etain in the form of a fly who fell into her drinking cup,
and nine months later gave birth to her again (89)
Ethaman - see Erc (3) (37)
Ethlinn - daughter of Balor and Ceithlenn (42), she was mother of Lugh
by Cian (37). Because a Druid foretold that Balor would get his death
from his own grandson, Balor locked Ethlinn in a tower (attended by 12
women) to keep her away from men. Described as 'tall and beautiful',
she came to Teamhair after the second battle of Magh Tuireadh, and
married Tadg. By him, she was mother of Muirne and Tuiren. (68)
Ethne (1) - daughter of Tuireann and sister of Brian, Iuchar, and
Iucharba (50)
Ethne (2) - the wife of Cormac (q.v.) (107)
Fachtna - physician to Eochaid Feidlech (91)
Fail-Inis - a beautiful whelp belonging to the King of Ioruaidh, the
Cold Country, that was among the payments that Lugh demanded from the
sons of Tuireann for the death of Cian (49). This king's wife was a
daughter of Easal's (56).
Fais - the wife of Un, she was killed in the first battle fought
between the Tuatha De Danaan and the Sons of the Gael, in the place
later called the Valley of Fais (75)
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Falias - styled 'great', one of the four cities of the Tuatha de
Danaan before they came to Ireland. Its teacher was Morias, and its
treasure was the Lia Fal, the Stone of Virtue (27)
Falga - see Island of Falga
Fand - daughter of Flidhais, her bright vessels were made by Len |
Wicca | The-Complete-Uncut-Book-of-Shadows | 401 | Linfiaclach (81). Manannan's wife, and Cuchulain's mistress (DIM).
Fathadh Canaan - descended from the line of Ith, he held sway over the
whole world, taking hostages of the streams, the birds and the
languages (76)
Feast of the Age - Manannan made this feast for the Tuatha de Danaan
(after they were defeated) where they ate his magic swine and drank
Goibniu's ale (77).
Febal - see Bran (103)
Fer Ferdiad - of the Tuatha De Danaan, he was a Druid and pupil of
Manannan who was killed by him for causing the death of Tuag (97)
Ferdiad - descended from the children of Sreng in Connacht, he made a
good fight against Cuchulain (31). He was one of the race called
Gaileoin (76)
Fergus - the son of Rogh, he was descended from the line of the sons
of Eimher (75)
Fergus Fithchiollach - of the chess, a son of Bodb Dearg, he was sent
in search of the children of Lir (132)
Fertuinne - son of Trogain, he was a magician given by Bodb Dearg to
the sons of Lugaidh Menn (79)
Fiacha - along with Eochaid and Ruide, one of the sons of Lugaidh
Menn, King of Ireland (78)
Fiachna - son of Betach and father of Deorgreine (123), of the men of
the Sidhe, his wife was captured by Eochaid, whom he killed, but she
was then given to a nephew, Goll (121), but Goll was killed by
Laegaire and Fiachna's wife was restored to him (122)
Fiachra - one of the four children of Lir and Aobh, he was turned into
a swan by Aoife, Lir's jealous second wife (126)
Fianlug - see Cron (64)
Fianna of Ireland - a band of legendary soldiers and Finn was the head
of them (68)
Figal - see Gamal (37)
Figol - son of Mamos, he was a Druid of the Tuatha de Danaan who had
the power to cause showers of fire to fall on his enemies (62)
Findemas - see Findgoll (32)
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Findgoll - son of Findemas, a Druid who advised Nechtan in the
deceiving of King Bres (32)
Finias - one of the four cities of the Tuatha de Danaan before they
came to Ireland. Its teacher was Arias, and its treasure was the
Spear of Victory (27) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 402 | Finn - son of Muirne, he was Head of the Fianna of Ireland (68)
Fionn - one of the twelve chief rivers of Ireland (q.v.) (62)
Fionnuala - one of the four children of Lir and Aobh, she was turned
into a swan by Aoife, Lir's jealous second wife (126)
Firbolg - styled 'the Men of the Bag', they were the people who lived
in Ireland before the Tuatha de Danaan but after the people of Nemed,
and they had come from the South (28)
First Battle of Magh Tuireadh - the first battle fought in Ireland by
the Tuatha de Danaan (31). Begun at Midsummer, the Firbolgs were
defeated after four days (30).
Flidais - Lugh wore the cloak of the daughters of Flidais when the
sons of Tuireann returned to Ireland to pay him their fine (57)
Flidhais - see Fand (81)
Fodla - (Fola) daughter of the Dagda, wife of MacCecht, and a queen of
the Tuatha De Danaan whose name was given to Ireland afterwards, she
met the Sons of the Gael on Slieve Eibhline (71) and was killed in the
Battle of Tailltin (75).
Fodhla - variant of Fodla (q.v.)
Fomor - people who lived beyond the sea or below the sea west of
Ireland, they demanded heavy tribute from the Tuatha de Danaan. They
were led by a giant and his mother, and they each had but one foot or
one hand. They were friendly with the Firbolgs but jealous of the
Tuatha de Danaan (32).
Ford of Destruction - the name given to the foot of Unius since the
second battle of Magh Tuireadh (66)
Fort of the Hostages - in Teamhair, it was built by Duach (68)
Freagarthach - styled 'the Answerer', the sword of Manannan, whoever
was wounded by it would never get away alive, and whoever it was bared
against would lose their strength (41)
Fresen - a beautiful country, of which Cathmann was king, that lay to
the south-east of the Great Plain (114)
Fuad - he and his brother Cuailgne, two of the best leaders of the
Sons of the Gael, were both killed in the rout of the Tuatha De Danaan
(he at Slieve Fuad), following the Battle of Tailltin (75)
Fuamach - the very jealous first wife of Midhir, she attempted to
destroy Etain with magic, and was herself killed by Angus for it (89)
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Gae Bulg - the spear of Cuchulain (DIM)
Gaedhal - styled 'of the Shining Armour' and 'the Very Gentle'. The
sons of Gaedhal were also called the Sons of the Gael (q.v.) (71)
Gael - see Sons of the Gael (71) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 403 | Gaible - son of Nuada of the Silver Hand, he stole a vat from Ainge
and hurled it away (81)
Gaible's Wood - the beautiful wood that sprang up on the spot where
Ainge's vat was hurled by Gaible (81)
Gaileoin - a race of Ireland that had a reputation for lies, big talk,
injustice, and good fighters (Ferdiad was one of them), but the Druids
drove them out of Ireland (76)
Gairech - one of two hills (the other being Ilgairech) that Lugh
passed on his way to do battle with Bres (45)
Gamal - son of Figal, he was one of the two door-keepers at Teamhair
when Lugh first arrived (37)
Garbhan - he and Imheall were the Dagda's two builders, and they built
the rath around the grave of Aedh, called the Hill of Aileac (82)
Garden in the East of the World - three golden apples from this garden
were among the payments that Lugh demanded from the sons of Tuireann
for the death of Cian (48)
Gebann - the son of Treon (119) and a chief Druid in Manannan's
country, his daughter was Cliodna (112)
Glas Gaibhnenn - (Glos Gov-nan) belonging to Cian, she was a wonderful
cow whose milk never failed (39)
Goll - son of Dalbh and a brother's son of Eochaid, he got Fiachna's
captured wife after Eochaid died (121) but was killed in battle by
Laegaire (122)
Gnathach - one of the three Druids of the Firbolgs who broke the
enchantment laid upon them by Badb, Macha, and Morrigu (30)
Goibniu - styled 'the Smith' (27), the son of Tuirbe (81),and brother
of Cian and Samthainn (39), he was a chief among the Tuatha de Danaan
(27), and lived at Druim na Teine (39). His ale kept whoever tasted
it from age and from sickness and from death (77).
Goitne Gorm-Shuileach - styled 'the Blue-eyed Spear', he was one of
the sons of Manannan. His brothers included Sgoith Gleigeil, Sine
Sindearg, and Donall Donn-Ruadh. His foster brother was Lugh (41).
Goll - one of the Fomor who took part in the Second Battle of Magh
Tuireadh (61)
Gorias - styled 'shining', one of the four cities of the Tuatha de
Danaan before they came to Ireland. Its teacher was Urias, and its
treasure was the Sword (27)
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Grave End - place at Indeoin na Dese where Len Linfiaclach would cast
his anvil (81)
Great House of a Thousand Soldiers - in Teamhair, north of the little
Hill of the Women Soldiers (31) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 404 | Great Strand - see Traig Mor (114)
Green of Berbhe - a plain in Lochlann (42)
Green of Teamhair - in Teamhair, it lay to the west of the Hill of
Hostages (31)
Grellach Dollaid - also called 'the Whisper of the Men of Dea', it is
the place where Lugh, Nuada, the Dagda, Ogma, and Diancecht made their
secret plans to rise against the Fomor (40)
Grian - the sun (28), and a fairy queen in County Tipperary (DIM)
Hall of the Morrigu - in the house of the Dagda at the Brugh na Boinne
(80)
Happy Plain - see Magh Mell
hazels of wisdom, nine - hazel-trees of inspiration and the knowledge
of poetry of the Tuatha de Danaan. They grew by a well below the sea,
out of which the seven streams of wisdom spring and return. In the
well are the five salmon of knowledge who eat the nuts that fall from
the hazel trees. If anyone eats one of the salmon, all wisdom and all
poetry would be theirs (28).
Heber - one of the sons of Miled (q.v.), he was one of only three who
survived when the Sons of the Gael attempted their second landing in
Ireland (73). He was awarded the two provinces of Munster (less the
share he gave to Amergin) after the Battle of Tailltin (75).
Heremon - one of the sons of Miled (q.v.), his ship was wrecked as the
Sons of the Gael attempted their second landing in Ireland, but he got
safely to land at Inver Colpa (73) He was awarded Leinster and
Connacht after the Battle of Tailltin (75).
High Seat - of Teamhair, it lay to the south-west of the Hill of
Hostages (31)
Hill of Aileac - 'the Hill of Sighs and of a Stone', it was the rath
built over the burial site of Aedh (82)
Hill of Dabilla - a hill near the house of the Dagda at Brugh na
Boinne (80)
Hill of Hostages - a hill in Teamhair, north-east of the High Seat
(31)
Hill of Miochaoin - in the north of Lochlann, three shouts given on
this hill were among the payments that Lugh demanded from the sons of
Tuireann for the death of Cian (49)
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Hill of Sighs and of a Stone - see Hill of Aileac (82)
Hill of the Axe - see Tulach na Bela (81)
Hill of the Sidhe - a hill in the north-east of Teamhair, where the
well Nemnach was located (31) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 405 | Hill of the White Field - see Sidhe Fionnachaidh
Hill of the Women Soldiers - styled 'little', it lay to the south of
the Great House of a Thousand Soldiers, in Teamhair (31)
Hill of Uisnech - on the west side of Teamhair, where Nuada held an
assembly of his people (40)
House of the Women - in Teamhair, it is where the great feasts were
held. It had seven doors to the east and seven doors to the west
(31).
Ilbrech - of Ess Ruadh, he was considered for kingship of the Tuatha
de Danaan after their defeat (77)
Ilgairech - one of two hills (the other being Gairech) that Lugh
passed on his way to do battle with Bres (45)
Imheall - he and Garbhan were the Dagda's two builders, and they built
the rath around the grave of Aedh, called the Hill of Aileac (82)
Indech - son of De Domnann and father of Octriallach, he was a king of
the Fomor who fell and was crushed in the Second Battle of Magh
Tuireadh (61)
Indeoin na Dese - 'the Anvil of the Dese', where Len Linfiaclach would
cast his anvil every night after work (81)
Ingnathach - one of the three Druids of the Firbolgs who broke the
enchantment laid upon them by Badb, Macha, and Morrigu (30)
Ingol - one of the Fomor who took part in the Second Battle of Magh
Tuireadh (61)
Inis Cenn-fhinne - called the Island of the Fair-Haired Women (59) and
the Island of Caer of the Fair Hair, the women of this island had a
cooking-spit that was among the payments that Lugh demanded from the
sons of Tuireann for the death of Cian (49)
Inis Daleb - one of the four paradises of the world, the others being
Inislocha to the west, Inis Ercandra to the north and Adam's Paradise
to the east (118)
Inis Ercandra - one of the four paradises of the world, the others
being Inislocha to the west, Inis Daleb to the south and Adam's
Paradise to the east (118)
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Inislocha - Lake Island, seen by Tadg on his voyages, and ruled by two
kings, Rudrach and Dergcroche, sons of Bodb (117). It is the fourth
paradise of the world, the others being Inis Daleb to the South, Inis
Ercandra to the north, and Adam's Paradise to the East (118)
Inver Cechmaine - home of Etar, where the reborn Etain first met
Midhir while she was bathing (89) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 406 | Inver Colpa - in Leinster (75), the place got its name because Colpa,
one of the sons of Miled, was drowned there, although his brother
Heremon came safely to shore there (73)
Inver Sceine - in the west of Munster, it is where the race of the
Sons of the Gael first landed in Ireland (71)
Inver Slane - to the north of Leinster, it is where the race of the
Sons of the Gael made their first attempt to land in Ireland (71)
Ioruaidh - see Fail-Inis (49)
Ir - father of Eimher (75) and one of the sons of Miled (q.v.), he was
known for his bravery in battle but he died when his ship was wrecked
as the Sons of the Gael attempted their second landing in Ireland, and
he was buried on Sceilg Michill (73)
Irish - the language of both the Firbolgs and the Tuatha de Danaan
(29)
Island of Falga - original dwelling place of Culain, the Smith (97)
Island of Joy - Bran left some of his men ashore there on his way to
Emhain (105)
Island of the Fair-Haired Women - see Inis Cenn-fhinne (59)
Island of the Tower of Glass - Balor lived there in the days the Fomor
visited Ireland often. From this island, the Fomor would capture
ships that passed near. They thus defeated the ships of the sons of
Nemed in a time before the Firbolgs were in Ireland. (38)
Islands of Mod - islands from which Ogma was ordered by Bres to bring
firing every day (32)
Ith - one of the race of the Sons of the Gael, he was killed by
treachery while in Ireland, and it was to avenge his death that the
race of the Sons of the Gael invaded Ireland (72). From his line was
descended Fathadh Canaan (76).
Iuchar - along with Iucharba and Brian, he is one of the three sons of
Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50)
Iucharba - along with Iuchar and Brian, he is one of the three sons of
Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50)
Iuchnu - he played music to Cliodna in the curragh until she fell
asleep and was drowned (112)
Kath Brese - the Dagda made a trench around it (33).
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King of the Great Plain - father of Taillte (37)
Laegaire - son of Crimthan Cass, he killed Goll in battle in order to
restore Fiachna's captured wife to him (122), after which he took
Fiachna's daughter as his own wife and ruled as a king in Magh Mell
(123) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 407 | Lake Island - see Inislocha (117)
Lake of Birds - see Loch na-n Ean (121)
Lake of the Dwarfs - see Loch Luchra (112)
Lake of the Oaks - see Loch Dairbhreach (126)
Land of Promise - dwelling place of the Riders of the Sidh (41). See
Tir Tairngaire (111)
Land of the Ever-Living Ones - see Tir-nam-Beo (113)
Land of the Ever-Living Women - the place to which Fer Ferdiad was
trying to take Tuag when she drowned (98)
Land of Women - see Tir na mBan (105)
Laoi - one of the twelve chief rivers of Ireland (q.v.) (62)
Leanan Sidhe - Sweetheart of the Sidhe, a title given to Aine (86)
Leat Glas - Indech's poet, he was present at Indech's death at the
second battle of Magh Tuireadh (66)
Leith - (Leh) the son of Celtchar, he loved Bri, but she died before
they could be together and the hill of Bri Leith was named after them
(88)
Len Linfiaclach - smith to the Dagda, he made the bright vessels of
Fand (81)
Lia Fail - one of the four great treasures the Tuatha de Danaan
brought to Ireland from the north. It came from the city of Falias
(27). It was kept to the north of the Hill of Hostages, and it used
to roar under the feet of every true king of Ireland (31).
Liath - son of Lobais, he was one of the chief men of the Fomor (42)
Liath-Druim - Teamhair (q.v.) (31)
Liban - daughter of Conchubar Abratrudh and wife of Tadg, she was
captured and taken to wife by Cathmann, but was later rescued by Tadg
(115)
Life River - the salmon of the Life River are mentioned briefly in
Ethne's complaint (58)
Lir - father of Manannan (27), of Sidhe Fionnachaidh, he was
considered for kingship of the Tuatha de Danaan after their defeat
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(77). He married Aobh (by whom he had four children), and then her
sister Aoife (125).
Lobais - styled 'the Druid', he was father of Liath and one of the
chief men of the Fomor (42)
Lobos - see Elathan (2) (61) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 408 | Loch Arboch - see Slaine (64)
Loch Bel Sead - the lake that is on top of a mountain, it sprang up
under the feet of Cliach (78)
Loch Ce' - see Ce' (67)
Loch Cuan - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Dairbhreach - (Loch Darvragh) Lake of the Oaks, where Aoife
changed Aobh's four children into swans (126)
Loch Dearg - the dwelling-place of Bodb Dearg (124)
Loch Decket - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Echach - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Feabhail - the burial place of Aedh, son of the Dagda (82)
Loch Febail - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Laeig - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Luchra - the Lake of the Dwarfs, near Manannan's city, in Tir
Tairngaire (112)
Loch Luimnech - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Mescdhae - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch na-n Ean - the Lake of Birds, where Laegaire met Fiachna (121)
Loch Orbsen - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Riach - one of the twelve chief lochs of Ireland (q.v.) (62)
Loch Righ - one of the twelve chief lochs of Ireland (q.v.) (62)
Lochlann - the dwelling place of the men of the Fomor (42)
Loscuinn - it lay to the north of the river Unius (61)
Luachaid - see Luchtar (37)
Luan - see Pisear (49)
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Luath - two swift men of the Fomor were named Luath, and they gathered
an army for Bres when he went to do battle with Lugh (42)
Luchair - see Druimne (80)
Luchta - variant of Luchtar (q.v.), styled 'the Carpenter' (64) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 409 | Luchtar - son of Luachaid, he was the carpenter of the Tuatha de
Danaan (37)
Lugaidh Menn - King of Ireland. Eochaid, Fiacha, and Ruide were three
of his sons (78).
Lugh - (Loo) styled 'Lamh-Fada', of the Long Hand (41), son of Cian
and Ethlinn, and foster-son of Taillte and Echaid, he was also styled
'Ildanach', the Master of all Arts (37). Nuada abdicated the throne
to him for 13 days in order to enlist his help against the Fomor (38).
His foster-brothers were the sons of Manannan (41). At the second
battle of Magh Tuireadh, he made a spear cast that brought Balor's
evil eye out through the back of his head, instantly killing him and
27 of the army of the Fomor (66). Father of Cuchulain (DIM).
MacCecht - styled 'Son of the Plough', he was the husband of Fodhla
(71)
MacCuill - styled 'Son of the Hazel', he was the husband of Banba (71)
MacGreine - styled 'Son of the Sun', he was the husband of Eriu (72)
Macha - one of the greatest of the women of the Tuatha de Danaan, she
fed on the heads of men slain in battle (27). She, along with Badb
and Morrigu , used powers of enchantment to bring mists , clouds of
darkness, and showers of fire and blood over the Firbolgs at Teamhair
for three days (29). The daughter of Emmass, she was killed by Balor
in the second battle of Mag Tuireadh (65).
Maeltine Mor-Brethach - styled 'of the Great Judgments', he was a wise
man of the Tuatha De Danaan who advised Lugh not to spare the life of
Bres after the second battle of Magh Tuireadh (66)
Magh Cuilenn - (Moy Cullin) the place where some say Uillenn
Faebarderg killed Manannan in battle (96)
Magh Luirg - the Plain of Following, it is a place that Lugh passed on
his way to do battle with Bres (45)
Magh Mell - (Moy Mal) the Pleasant Plain, in Manannan's country (113)
Magh Mell - the Happy Plain, where Laegaire ruled as king, along with
Fiachna (121)
Magh Mor - 'the Great Plain'. See Taillte (68)
Magh Mor an Aonaigh - the Great Plain of the Fair, the place where
Lugh and the Riders of the Sidh met Bres and his army of the Fomor in
battle (45)
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Magh Nia - the second settlement of the Tuatha de Danaan in Ireland,
better fortified and farther west in Connacht than Magh Rein (29)
Magh Rein - (Moy Raen) the first settlement of the Tuatha de Danaan in
Ireland (28)
Magh Tuireadh (1) - (Moytirra) see First Battle of Magh Tuireadh (31) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 410 | Magh Tuireadh (2) - not the same as the place where the battle between
the Tuatha De Danaan and the Firbolgs was fought, but to the north,
near Ess Dara. It is where the great battle between the Tuatha De
Danaan and the Fomor was fought, that was later called the Second
Battle of Magh Tuireadh (63)
Mamos - see Figol (62)
Manannan - (Mananuan) son of Lir, a chief of the Tuatha de Danaan who
was greater even than their king, Nuada (27). His sons are Donall
Donn-Ruadh, Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg
(41). Manannan understtod all enchantments, so the Tuatha de Danaan
left it to him to find places for them where they would be safe from
their enemies. He chose the most beautiful hills and valleys of
Ireland and put hidden walls about them (77). He helped Angus to get
the Brugh na Boinne away from the Dagda by trickery (81). Aine may
have been his daughter (86). Some say he was killed by Uillenn
Faebarderg in battle at Magh Cuilenn (96). He raised Deirdre's
children, taught Diarmuid the use of weapons, taught Cuchulain the use
of the Gae Bulg. Some say he was Deirdre's father and a
shape-changer, and was Culain, the Smith (97). He was the major sea
god, ruling Tir Tairngiri. His wife was Fand (DIM).
Mata - the Sea-Turtle that could suck down a man in armour (80)
Mathgen - the great magician of the Tuatha de Danaan who had the power
to topple mountains onto his enemies (61)
Mechi - the son of the Morrigu, he was killed by MacCecht (85)
Miach - son of Diancecht and brother of Airmed, he was better at
healing than his father. He replaced the silver hand that Diancecht
had fashioned for Nuada with Nuada's original hand and healed it.
Diancecht, jealous of his son's healing powers, killed him. But 365
healing herbs sprang up from his grave (34).
Mide - the son of Brath, he kindled the first fire that was ever
kindled in Ireland, at Uisnech, for the sons of Nemed (68)
Midhe - (Mee) the plain of Midhe was the place Taillte was buried with
a mound raised over her grave (68). Also see Uisnech of Midhe (58)
Midhir (1) - of Bri Leith, styled 'the Proud', he was considered for
kingship of the Tuatha de Danaan after their defeat (77). His first
wife was Fuamach, his daughter was Bri, and his second wife was Etain
(88).
Midhir (2) - styled 'of the Yellow Hair', he was chief of the Men of
Dea. His three daughters, Doirenn, Aife, and Aillbhe, were given as
wives to the three sons of Lugaidh Menn (79).
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Midsummer Day - when the first battle between the Firbolgs and the
Tuatha de Danaan began, which lasted for four days (30)
Miled - the sons of Miled, including Amergin (71), Eremon (72),
Arranan, Donn, Ir, Heremon, Colpa, and Heber (73), led the invasion of
the race of the Sons of the Gael into Ireland (71). His wife was
Scota (75). |
Wicca | The-Complete-Uncut-Book-of-Shadows | 411 | Miochaoin - killed by Brian, he was guardian of the Hill of Miochaoin
(q.v.) and, along with his sons (Corc, Conn, and Aedh), he was under
bonds not to allow any shouts to be given from that hill. Cian got
his learning with them (49)
Men of Dea - see Tuatha de Danaan (27)
Men of the Bag - see Firbolgs (28)
Modharn - see Aine (79)
Morias - one of the four wise men and teachers of the Tuatha de Danaan
before they came to Ireland. His home was Falias (27).
Mor-Loch - one of the twelve chief lochs of Ireland (q.v.) (62)
Morrigu - one of the greatest of the women of the Tuatha de Danaan,
she was styled 'the Crow of Battle' (27) or 'the Battle-Crow (61).
She, along with Badb and Macha , used powers of enchantment to bring
mists , clouds of darkness, and showers of fire and blood over the
Firbolgs at Teamhair for three days (29). After the second battle of
Magh Tuireadh, only four men of the Fomor were left in Ireland, and
they were driven out one Samhain night by Morrigu and Angus Og. She
also proclaimed the news of the victory to the hosts and the royal
heights of Ireland and to its chief rivers and invers (67). Mechi was
her son (85). Aine may have been her daughter (86).
Mother of the Gods - see Dana (28)
Muaid - one of the twelve chief rivers of Ireland (q.v.) (62)
Muirne - daughter of Ethlinn and Tadg and sister of Tuiren and mother
of Finn (68)
Muirthemne - see Plain of Muirthemne (43)
Murias - styled 'rich', the southern-most of the four cities of the
Tuatha de Danaan before they came to Ireland. Its teacher was Senias,
and its treasure was the Cauldron (27)
Nas - the place where Lugh held his court following the second battle
of Magh Tuireadh (68)
Nechtan (1) - on the advice of the Druid Findgoll, to deceive King
Bres, who taxed his people of the milk of all dun cows, he singed all
the cows of Ireland in a fire of fern, making them dark brown. (32).
He was the husband of Boann (DIM).
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Nechtan (2) - the son of Collbrain, he begged Bran to leave Emhain and
return to Ireland but, upon reaching shore, he crumbled to ashes (106)
Neid - see Eab and Seanchab (42)
Neit - he was a chief among the Tuatha de Danaan, and a god of battle
(27) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 412 | Nem - one of the twelve chief rivers of Ireland (q.v.) (62)
Nemed - see Island of the Tower of Glass (38). The first fire ever
kindled in Ireland (at Uisnech, by Mide) was for the sons of Nemed
(68).
Nemnach - a well on the Hill of the Sidhe, out of which flowed the
stream called Nith (31)
Nemthann - one of the twelve chief mountains of Ireland (q.v.) (62)
Nes - a magical spear made by Goibniu that would burn up like fire
anyone whom it struck (65)
Net - husband of Badb, an early Irish god of war (DIM)
Niall - a champion of Connacht, he was drowned while attempting to
pursue Cailcheir through a lake (81)
Nine Poets of the Fomor - among the chief men of the Fomor, they had
learning and the gift of foreknowledge (42)
Nith - flowing from the well of Nemnach, it was the stream on which
the first mill in Ireland was built (31)
Nuada - king of the Tuatha de Danaan when they first came to Ireland
(27). He lost his arm in the first battle of Magh Tuireadh and hence,
he lost the kingship (31). Diancecht fashioned an articulated arm of
silver for him and he was called Nuada Argat-lamh, of the Silver Hand,
for ever after (34), even though Miach later restored his original
hand (34). After that, he was restored to the kingship (35). The
father of Tadg (68) and Gaible (81), he was killed by Balor in the
second battle of Magh Tuireadh (65)
Octriallach - son of Indech, he was one of the Fomor who took part in
the Second Battle of Magh Tuireadh (61) On his advice, the Fomor
threw stones into the well of Slane until it was dried up and a cairn
raised over it, that was called Octriallach's Cairn (64). He killed
Cassmail in the second battle of Magh Tuireadh (65).
Octriallach's Cairn - see Octriallach (64)
Octruil - the son of Diancecht and brother of Airmed, he helped them
in their healing work at the well of Slaine (64)
Ogham - the stone raised over Cian's grave had his name written on it
in Ogham (47), the script of pre-Christian Ireland which was invented
by Ogma (DIM)
Ogma - styled 'the shining poet' (32), father of Tuireann (43) and
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brother of Nuada, he was a champion among the Tuatha de Danaan (37),
and taught them writing (27) He found the sword Orna at the second
battle of Magh Tuireadh (66)
Oilell - of Aran, his three daughters were Aobh, Aoife, and Ailbhe
(124) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 413 | Olioll - see Cian (114)
Orna - the sword of Tethra found by Ogma at the second battle of Magh
Tuireadh, it had the power to tell of all the deeds that had been done
by it (66)
Pisear - the King of Persia killed by Brian (54), he was the owner of
the Luan, a deadly spear that was among the payments that Lugh
demanded from the sons of Tuireann for the death of Cian (49)
Plain of Muirthemne - the place where Cian was killed by the sons of
Tuireann (43)
Plain of the Two Mists - a beautiful plain where Goll fell in battle
against Laegaire (122)
Plain of Victory - in Manannan's country (114)
Pleasant Plain - see Magh Mell (113)
Prison of the Grey of Macha - in the house of the Dagda at the Brugh
na Boinne (80)
Rachlainn - in the sea, from which a young man of the Tuatha gave the
sons of Lugaidh Menn magical wedding gifts (79)
Rath Chobtaige - between this rath and Teamhair was the rath given by
Angus Og to the sons of Lugaidh Menn (79)
Rath of Aedh of the Poets - see Aedh (78)
Red Branch of Ulster - Conall Cearnach was of that line (75)
Riagall - see Camel (37)
Rider of the Wave of Tuaidh - mentioned briefly in Ethne's complaint
(58)
Riders of the Fomor - from Lochlann, seven battalions of them
accompanied Bres to do battle against Lugh (42)
Riders of the Sidh - from the Land of Promise, they accompanied Lugh
on his return to Teamhair (41), and again in his battle with Bres and
his army of the Fomor at Magh Mor an Aonaigh (45)
Rogh - see Fergus (75)
Ruadan - son of Bres and of Brigit, he was sent to spy on the Tuatha
De Danaan during the second battle of Magh Tuireadh, but was killed by
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448
Goibniu after he tried to kill him (64)
Rudrach - he and his brother Dergcroche were the two kings of
Inislocha (117)
Ruide - along with Eochaid and Fiacha, one of the sons of Lugaidh
Menn, King of Ireland (78) |
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