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Wicca | The-Complete-Uncut-Book-of-Shadows | 2,514 | score to the Goddess, for here be a mystery. The fortunate numbers be:
3 and 5. For three added to two (the Perfect Couple) be five. And
three and five be eight; eight and five be thirteen; thirteen and eight
be twenty-one. The Fivefold Kiss is called 5, but there are 8 kisses,
for there be 2 feet and 2 knees and genitals and 2 breasts and the lips.
And 5 times 8 be two score. Also, fortunate numbers be 3, 7, 8, and 21,
3038
which total 40, or two score. For each man and woman hath ten fingers
and ten toes, so each totals a score. And a perfect couple be two
score. So a lesser number would not be perfect prayer. If more are
required make it a perfect number, as four score or six score. Also
there be Eight Elemental Weapons.
[4] To make the anointing ointment, take some glazed pans filled half
full with grease or olive oil. Put in one sweet mint, marjoram in
another, ground thyme in a 3rd, and it you may have it, patchouli, dried
leaves pounded. Place pans in hot water bath. Stir and cook for
several hours, then pout into linen bags, and squeeze grease through
into pans again, and fill up with fresh leaves. After doing this
several times, the grease will be highly perfumed. Then mix all
together and store in a well-corked jar. Anoint behind ears, throat,
armpits, breasts, and womb. Also, for all ceremonies where the feet are
kissed, they should also be anointed.
B.4. The Priestess and the Sword (1953)
It is said, "When a woman takes the main part in worship of the Male
God, she must be girt with a sword." Note. This hath been explained as
meaning that a man should be Magus representing the God, but if no one
of sufficient rank and knowledge be present, a woman armed as a man may
take his place. The sheath should be worn in a belt. She should carry
the sword in hand, but if she has to use her hands, she should sheath
the sword. Any other woman in the circle while this worship is
performed shall be sword in hand. Those outside the circle only have
the athame. A woman may impersonate either the God or the Goddess, but
a
man may only impersonate the God.
B.5. The Warning (1953)
Keep this book in your own hand of write. Let brothers and Sisters copy
what they will, but never let this book out of your hands, and never
keep the writings of another, for if it be found in their hand of write,
they may well be taken and tortured. Each should guard his own writings
and destroy them whenever danger threatens. Learn as much as you may by
heart, and when the danger is past, rewrite your book. For this reason,
if any die, destroy their book if they have not been able to, for, if it
be fou nd, 'tis clear proof against them. "Ye may not be a Witch
alone"; so all their friends be in danger of the torture. So destroy
everything not necessary. If your book be found on you, 'tis clear proof
against you. You may be tortured. Keep all thought of the cult from
your mind. Say you had bad dreams, that a Devil caused you to write
this without your knowledge. Think to yourself, "I Know Nothing. I
Remember nothing. I have forgotten all." Drive this into your mind. If
the torture be too great to bear, say, "I will confess. I cannot bear
this torment. What do you want me to say? Tell me and I will say it."
If they try to make you talk of the broth erhood, do not, but if they
try to make you speak of impossibilities, such as flying through the
air, consorting with the Devis, sacrificing children, or eating men's
flesh, say, "I had an evil dream. I was not myself. I was crazed." Not
all Magistrates are bad. If there be an excuse, they may show you
mercy. If you have confessed aught, deny it afterwards. Say you
babbled under the torture; you knew not what you did or said. If you be |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,515 | condemned, fear not. The Brotherhood is powerful. They may help you to
escape if you are steadfast. If you betray aught, there is no hope for
3039
you, in this life, or in that which is to come. But, 'tis sure, that if
steadfast you go to the pyre, drugs will reach you. You will feel
naught, and you go but to Death and what lies beyond, the ecstasy of the
Goddess. The same with the working Tools. Let them be as ordinary
things that anyone may have in their homes. The Pentacles shall be of
wax that they may be melted or broken at once. Have no sword unless
your rank allows you one. Have no names or signs on anything. Write
them on in ink before consecrating them and wash it off at once when
finished. Never boast, never threaten, never say you wish ill to anyone.
If any speak of the craft, say, "Speak not to me of such, it frightens
me, 'tis evil luck to speak of it."
B.6. Of the Ordeal of the Art Magical (1953)
Learn of the spirit that goeth with burdens that have not honour, for
'tis the spirit that stoopeth the shoulders and not the weight. Armour
is heavy, yet it is a proud burden and a man standeth upright in it.
Limiting and constraining any of the senses serves to increase the
concentration of another. Shutting the eyes aids the hearing. So the
binding of the initiate's hands increases the mental perception, while
the scourge increaseth the inner vision. So the initiate goeth through
it proudly, like a princess, knowing it but serves to increase her
glory. But this can only be done by the aid of another intelligence and
in a circle, to prevent the power thus generated being lost. Priests
attempt to do the same with their scourgings and mortifications of the
flesh. But lacking the aid of bonds and their attention being
distracted by their scourging themselves and what little power they do
produce being dissipated, as they do not usually work within a circle,
it is little wonder that they oft fail. Monks and hermits do better, as
they are apt to work in tiny cells and coves, which in some way act as
circles. The Knights of the Temple, who used mutually to scourge each
other in an octagon, did better still; but they apparently did not know
the virtue of bonds and did evil, man to man. But perhaps some did know?
What of the Church's charge that they wore girdles or cords?
B.7. The Eightfold Way. (1953)
Eightfold Path or Ways to the Centre.
1 Meditation or Concentration. This in practice means forming a mental
image of what is desired, and forcing yourself to see that it is
fulfilled, with the fierce belief and knowledge that it can and will be
fulfilled, and that you will go on willing till you force it to be
fulfilled. Called for short, "Intent"
2 Trance, projection of the Astral.
3 Rites, Chants, Spells, Runes, Charms, etc.
4 Incense, Drugs, Wine, etc., whatever is used to release the Spirit.
(Note. One must be very careful about this. Incense is usually
harmless, but you must be careful. If it has bad aftereffects, reduce
the amount used, or the duration of the time it is inhaled. Drugs are
very dangerous if taken to excess, but it must be remembered that there
are drugs that are absolutely harmless, though people talk of them with
bated breath, but Hemp is especially dangerous, because it unlocks the
inner eye swiftly an d easily, so one is tempted to use it more and
more. If it is used at all, it must be with the strictest precautions,
3040 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,516 | to see that the person who uses it has no control over the supply. This
should be doled out by some responsible person, and the supply strictly
limited.)
5 The Dance, and kindred practices.
6 Blood control (the Cords), Breath Control, and kindred practices.
7 The Scourge.
8 The Great Rite.
These are all the ways. You may combine many of them into the one
experiment, the more the better.
The Five Essentials:
1. The most important is "Intention": you must know that you can and
will succeed; it is essential in every operation.
2. Preparation. (You must be properly prepared according to the rules of
the Art; otherwise you will never succeed.)
3. The Circle must be properly formed and purified.
4. You all must be properly purified, several times if necessary, and
this purification should be repeated several times during the rite.
5. You must have properly consecrated tools.
These five essentials and Eight Paths or Ways cannot all be combined in
one rite. Meditation and dancing do not combine well, but forming the
mental image and the dance may be well combined with Chants. Spells,
etc., combined with scourging and No. 6, followed by No. 8, form a
splendid combination. Meditation, following scourging, combined with
Nos. 3 and 4 and 5, are also very Good. For short cuts concentration,
Nos. 5, 6, 7, and 8 are excellent.
B.8. To Gain the Sight (1953)
[1] This cometh to different people in diverse ways. 'Tis seldom it
cometh naturally, but it can be induced in many ways. Deep and
prolonged meditation may do it, but only if you be a natural, and
usually prolonged fasting was also necessary. Of old monks and nuns
obtained visions by long vigils, combined with fasting, flagellation
till the blood came, and other mortifications of the flesh, and so
undoubtedly had visions. In the East it is tried with various tortures,
at the same time sitting in cramped postures, which retard the flow of
blood, and these torments, long and continued, give good results. But
in the Art we are taught an easier way to intensify the imagination, at
the same time controlling the blood supply, and this may best be done by
using the ritual.
[2] Incense is also good to propitiate the Spirits, but also to induce
relaxation and to help to build up the atmosphere which is neces-sary
to suggestibility. (For our human eyes are so blind to what really is,
that it is often necessary to suggest that it is there, before we may
see it, as we may point out to another something at a distance before
3041
they may see it themselves. Gum mastic, aromatic rush roots, cinnamon
bark, musk, juniper, sandalwood, and ambergris in combination are all
good, but patchouli is best of all. And if you may have hemp, 'tis
better still, but be very careful of this. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,517 | [3] The circle being formed, all properly prepared, and the Rites done,
and all purified, the aspirant should warlock and take his tutor round
the circle, saluting the Mighty Ones, and invoke them to aid the
operation. Then both dance round till giddy, invoking or using chants.
Scourge. Then the Tutor should warlock very tightly, but not so to
cause discomfort, but enough to retard the blood slightly. Again they
should dance round, chanting, then scourge with light, steady,
monotonous, slow strokes. lt is very good that the pupil may see them
coming (this may be arranged from position, or if a big mirror is
available, this can be used with excellent effect) as this has the
effect of passes, and helps greatly to stimulate the imagination, and it
is important that they be not hard, the object being not to do more than
draw the blood to that part and so away from the brain. This with the
tight warlocking, which should be warricked, slows down the circulation
of the blood, and t he passes soon induce a drowsi ness and a stupor.
The tutor should watch for this. As soon as the aspirant sleeps, the
scourging should cease. The tutor should also watch that the pupil
become not cold, and if they struggle or become distressed, they should
be at once awakened. (Note: if it cannot be arranged for the pupil to
see, the wand may be used, for a time, then return to scourging.)
[4] Do not be discouraged if no results come after two or three
attempts. It will come, when both are in the right state. When you get
some result, then results will come more quickly. Soon some of the
ritual may be shortened, but never neglect to invoke the Goddess, and
the Mighty Ones, or to form the Circle and do everything rightly. And
for good and clear results, it is ever better to do too much ritual than
too little.
[5] It hath been found that this practice doth often cause a fondness
between aspirant and tutor, and 'tis a cause of better results if this
be so. If for any reason it is undesirable that there be any great
fondness between aspirant and tutor, this may be easily avoided, by both
parties from the onset firmly resolving in their minds that if any doth
ensue, it shall be that of brother and sister or parent and child. And
it is for this reason that a man may only be taught by a woman and a
woman by a man, a nd that man and man, and woman and woman, should never
attempt these practices together. And may all the Curses of the Mighty
Ones be on any who make the attempt.*
[6] Remember, the Circle, properly constructed, is ever necessary to
prevent the power released from being dissipated. It is also a barrier
against any disturbances of mischievous forces, for to obtain good
results you must be free from all disturbances. Remember that darkness,
points of light gleaming amid the surrounding dark, incense, and the
steady passes by a white arm are not stage effects. They are the
mechanical implements which start the suggestions, which later unlocks
the knowledge that it is p ossible to obtain the divine ecstasy, and so
attain knowledge and communion with the Divine Goddess. When once you
have attained this, Ritual is not needed, as you may attain the state of
ecstasy at will, but till then, or if you having attained this yourself,
and wish to bring a companion to this state of joy, ritual is best.
3042
B.9. Power (1953)
Power is latent in the body and may be drawn out and used in various
ways by the skilled. But unless confined in a circle it will be swiftly
dissipated. Hence the importance of a properly constructed circle.
Power seems to exude from the body via the skin and possibly from the
orifices of the body; hence you should be properly prepared. The
slightest dirt spoils everything, which shows the importance of thorough |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,518 | cleanliness. The attitude of mind has great effect, so only work with a
spirit of reverence. A little wine taken and repeated during the
ceremony, if necessary, helps to produce power. Other strong drinks or
drugs may be used, but it is necessary to be very moderate, for if you
are confused, even slightly, you cannot control the power you evoke. The
simplest way is by dancing and singing monotonous chants, slowly at
first and gradually quickening the tempo until giddiness ensues. Then
the calls may be used, or even wild and meaningless shrieking produces
power. But this method inflames the mind and renders it difficult to
control the power, though control may be gained through practice. The
scourge is a far better way, for it stimulates and excites both body and
soul, yet one e asily retains control. The Great Rite is far the best.
It releases enormous power, but the conditions and circumstances make it
difficult for the mind to maintain control at first. It is again a
matter of practice and the natural strength of the operator's will and,
in a lesser degree, of those of his assistants. If, as of old, there
were many trained assistants present and all wills properly attuned,
wonders occurred. Sorcerors chiefly used the blood sacrifice; and while
we hold this to be evil, we cannot deny that this method is very
efficient. Power flashes forth from newly shed blood, instead of
exuding slowly as by our method. The victim's terror and anguish add
keenness, and even quite a small animal can yield enormous power. The
great difficulty is in the human mind controlling the power of the lower
animal mind. But sorcerers claim they have methods for effecting this
and that the difficulty disappears the hig her the animal used, and when
the victim is human disappears entirely. (The practice is an
abomination but it is so.) Priests know this well; and by their
auto-da-fs, with the victims' pain and terror (the fires acting much the
same as circles), obtained much power. Of old the Flagellants certainly
evoked power, but through not being confined in a circle much was lost.
The amount of power raised was so great and continuous that anyone with
knowledge could direct and use it; and it is most probable that the
classical and heathen sacrifices were used in the same way. There are
whispers that when the human victim was a willing sacrifice, with his
mind directed on the Great Work and with highly skilled assistants,
wonders ensued bu t of this I would not speak.
B.10. Properly Prepared. (1953)
Naked, but sandals (not shoes) may be worn. For initiation, tie hands
behind back, pull up to small of back, and tie ends in front of throat,
leaving a cable-tow to lead by, hanging down in front. (Arms thus form
a triangle at back.) When initiate is kneeling at altar, the cable-tow
is tied to a ring in the altar. A short cord is tied like a garter
round the initiate's left leg above the knee, with ends tucked in.
Another is tied round right ankle and ends tucked in so as to be out of
the way while mov ing about. These cords are used to tie feet together
while initiate is kneeling at the altar and must be long enough to do
this firmly. Knees must also be firmly tied. This must be carefully
done. If the aspirant complains of pain, the bonds must be loosened
3043
slightly; always remember the object is to retard the blood flow enough
to induce a trance state. This involves slight discomfort, but great
discomfort prevents the trance state; so it is best to spend some little
time loosening a nd tightening the bonds until they are just right. The
aspirant alone can tell you when this is so. This, of course, does not
apply to the initiation, as then no trance is desired; but for the
purpose of ritual it is good that the initiates be bound firmly enough
to feel they are absolutely helpless but without discomfort.
B.11. The Meeting Dance. (1953)
The Maiden should lead. A man should place both hands on her waist, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,519 | standing behind her, and alternate men and women should do the same, the
Maiden leading and they dance following her. She at last leads them
into a right-hand spiral. When the center is reached (and this had
better be marked by a stone), she suddenly turns and dances back,
kissing each man as she comes to him. All men and women turn likewise
and dance back, men kissing girls and girls kissing men. All in time to
music, it is a merry ga me, but must be practices to be done well.
Note, the musicians should watch the dancers and make the music fast or
slow as is best. For the beginners it should be slow, or there will be
confusion. It is most excellent to get people to know each other at big
gatherings.
B.12. To Leave the Body. (1953)
'Tis not wise to strive to get out of your body until you have
thoroughly gained the Sight. The same ritual as to gain the Sight may
be used, but have a comfortable couch. Kneel so that you have your
thigh, belly, and chest well supported, the arms strained forward and
bound one on each side, so that there is a decided feeling of being
pulled forward. As the trance is induced, you should feel a striving
to push yourself out of the top of your head. The scourge should be
given a dragging action, as if to drive or drag you out. Both wills
should be thoroughly in tune, keeping a constant and equal strain.
When trance comes, your tutor may help you by softly calling your name.
You will probably feel yourself drawn out of your body as if through a
narrow opening, and find yourself standing beside your tutor, looking
at the body on the couch. Strive to communicate with your tutor first;
if they have the Sight they will probably see you. Go not far afield
at first, and 'ti s better to have one who is used to leaving the body
with you. A note: When, having succeeded in leaving the body, you
desire to return, in order to cause the spirit body and the material
body to coincide, THINK OF YOUR FEET. This will cause the return to
take place.
B.13. The Working Tools (1953)
There are no magical supply shops, so unless you are lucky enough to be
given or sold tools, a poor witch must extemporize. But when made you
should be able to borrow or obtain an Athame. So having made your
circle, erect an altar. Any small table or chest will do. There must
be fire on it (a candle will suffice) and your book. For good results
incense is best if you can get it, but coals in a chafing dish burning
sweet-smelling herbs will do. A cup if you would have cakes and wine,
and a platter with the signs drawn into the same in ink, showing a
pentacle. A scourge is easily made (note, the scourge has eight tails
and five knots in each tail). Get a white-hilted knife and a wand (a
3044
sword is not necessary). Cut the marks with Athame. Purify
everything, then consecrate your tools in proper form and ever be
properly prepared. But ever remember, magical operations are useless
unless the mind can be brought to the proper attitude, keyed to the
utmost pitch. Affirmations must be made clearly, and the mind should be
inflamed with desire. With this frenzy of will, you may do as much
with simple tools as with the most complete set. But good and
especially ancient tools have their own aura. They do help to bring
about that reverential spirit, the desire to learn and develop your
powers. For this reason witches ever try to obtain tools from
sorcerers, who, being skilled men, make good tools and consecrate them
well, giving them mighty power. But a great witch's tools also gain
much power; and you should ever strive to make any tools you
manufacture of the finest materials you can obtain, to the end that
they may absorb your power the more easily. And of course if you may
inherit or obtain another witch's tools, power will flow from them. It |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,520 | is an old belief that the best substances for making tools are those
that have once had life in them, as opposed to artificial substances.
Thus wood or ivory is better for a wand than metal, which is more
appropriate for knives or swords. Virgin parchment is better than
manufactured paper for talismans, etc. And things which have been made
by hand are good, because there is life in them.
B.14. Skyclad (1953)
It is important to work naked from the start, so it becometh as second
nature, and no thought of "I have no clothes" shall ever intrude and
take your attention from the work. Also, your skin being so accustomed
to unconfinement, when power is given off the flow is more easy and
regular. Also, when dancing you are free and unconfined. . . . And the
greatest of all, the touch of the body of your beloved thrills your
inmost soul, and so your body gives out its utmost power; and then it is
most important of all that there is not the slightest thing to divert
the attention, for then the mind must seize and mold the power
generated, and redirect it to the desired end with all the force and
frenzy of the imagination. It has been said that no real knowledge may
be gained our way, that our practices are such that they can only lead
to lust; but this is not really so. Our aim is to gain the inner sight,
and we do it the most natural and easy way. Our opponents' aim is ever
to prevent man and woman from loving, thinking that everything that
helps or even permits them to love is wicked and vile. To us it is
natural, and if it aids the Great Work it is good. 'Tis true that a
couple burning with a frenzy for knowledge may go straight to their
goal, but the average couple have not this fire. We show them the way,
our system of props and aids (i.e., magic ritual). A couple working
with nothing but lust will never attain in any case; but a couple who
love each other dearly should already be sleeping together, and the
first frenzy of love will have passed, and their souls will already be
in sympathy. If the first time or two they do stay a while to worship
Aphrod ite, 'tis only a day or two lost, and the intense pleasure they
obtain only leads them again to the mysteries of Hermes, their souls
more attuned to the great search. Once they have pierced the veil they
will not look back. This rite may be used as the greatest of magics if
it be done with both partners firmly fixing their minds on the object
and not thinking of sex at all. That is, you must so firmly fix your
mind on your object that sex and all else are naught. You inflame your
will to such an extent that you may create a strain on the astral such
that events happen.
3045
C.1. A Revision of the Casting Procedure (1957)
ALL ARE PURIFIED
[1] Magus consecrates salt and water.
[2] High Priestess kneels at Altar, takes up Sword, says, "I conjure
thee, O Sword of Steel, to serve me as a defence in all Magical
Operations. Guard me at all times against mine enemies, both visible
and invisible. Grant that I may obtain what I desire in all things
wherein I may use Thee, Wherefore do I bless Thee and invoke Thee in the
names of Aradia and Cernunnos." Gives Sword to Magus.
[3] Magus kneeling hands her vessel of consecrated Water and
Aspergillum. He Casts the Circle, three circles, on the lines marked
out, starting at the East and returning to the East. High Priestess
follows, Asperging Circle (sprinkling it to purify it) and all present
and finally herself. Then she goes round again censing it. (Everyone
in the circle must be sprinkled and censed.) She returns vessel, etc.,
to Magus, who places them on altar, or convenient place, and hands her |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,521 | Sword [handwritten].
[4] She walks slowly round Circle, saying, "I conjure Thee, O Circle of
Space, that thou be a Boundary and a Protection and a meeting place
between the world of Men and that of the Dread Lords of the OUTER
SPACES, that Thou be cleansed, Purified, and strengthened to be a
Guardian and a Protection that shall preserve and contain THAT POWER
which we so earnestly desire to raise within thy bounds this night,
wherefore do I bless thee and entreat thee to aid me in the endeavor, in
the names of Aradia and Cernun nos." Hands sword to Magus [handwritten].
[5] Magus then summons the Mighty Ones as usual.
[6] High Priestess stands in front of Altar (which may be pushed back
for this). High Priestess assumes Goddess position (arms crossed).
Magus kneeling in front of her, draws pentacle on her body with
Phallus-headed Wand, Invokes (Drawing down the Moon), "I Invoke and
beseech Thee, O mighty MOTHER of all life and fertility. `By seed and
root, by stem and bud, by leaf and flower and fruit, by Life and Love,
do I invoke Thee' to descend into the body of thy servant and High
Priestess (name)." (The Moon hav ing been drawn down, i.e., link
established, Magus and all male officers give fivefold kiss; all others
bow.)
[7] High Priestess in Goddess position says, arms crossed,
"Mother, Darksome and Divine,Mine the Scourge and Mine the Kiss,The
Five-point Star of Love and Bliss; Here I charge ye in this Sign. (Opens
out Arms to pentacle position)
Bow before my Spirit bright (All bow)
Aphrodite, Arianrhod,Lover of the Horned God,
Queen of Witchery and Night.
Diana, Brigid, Melusine,
Am I named of old by men,
Artemis and Cerridwen,
Hell's dark mistress, Heaven's Queen.
3046
Ye who ask of me a boon,
Meet ye in some hidden shade,
Lead my dance in greenwood glade
By the light of the full moon.
Dance about mine altar stone,
Work my holy magistry,
Ye who are fain of sorcery,
I bring ye secrets yet unknown.
No more shall ye know slavery
who tread my round the Sabbat night.
Come ye all naked to the rite
In sign that ye are truly free.
Keep ye my mysteries in mirth,
Heart joined to heart and lip to lip.
Five are the points of fellowship
That bring ye ecstasy on Earth.
No other law but love I know;
By naught but love may I be known,
And all that liveth is my own:
From me they come, to me they go. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,522 | C.2. The Prose Charge (1957)
THE CHARGE, to be read while the initiate stands, properly prepared
before the Circle.
[Magus]: Listen to the words of the Great mother, who was of old also
called among men, Artemis, Astarte, Dione, Melusine, Aphrodite,
Cerridwen, Diana, Arianrhod, Bride, and by many other names.
[High Priestess]: "At mine Altars the youth of Lacedaemon in Sparta made
due sacrifice. Whenever ye have need of anything, once in the month, and
better it be when the moon is full. Then ye shall assemble in some
secret place and adore the spirit of Me who am Queen of all Witcheries.
There ye shall assemble, ye who are fain to learn all sorcery, yet who
have not won its deepest secrets. To these will I teach things that are
yet unknown. And ye shall be free from slavery, and as a sign that ye be
really fre e, ye shall be naked in your rites, and ye shall dance, sing,
feast, make music, and love, all in my praise.' "For mine is the ecstasy
of the Spirit, and mine is also joy on earth. For my Law is Love unto
all beings. "Keep pure your highest ideals. Strive ever towards it.
Let naught stop you or turn you aside. "For mine is the secret which
opens upon the door of youth; and mine is the cup of the Wine of Life:
and the Cauldron of Cerridwen, which is the Holy Grail of Immortality.
"I am the Gracious Goddess who gives the gift of Joy unto the heart of
Man. "Upon Earth I give the knowledge of the Spirit Eternal, and beyond
death I give peace and freedom, and reunion with those who have gone
before. Nor do I demand aught in sacrifice, for behold, I am the Mother
of all things, and my love is poured out upon earth."
[Magus]: Hear ye the words of the Star Goddess, She in the dust of whose
feet are the hosts of Heaven, whose body encircleth the universe.
[High Priestess]: "I who am the beauty of the green earth; and the White
3047
Moon amongst the Stars; and the mystery of the Waters; and the desire of
the heart of man. I call unto thy soul: arise and come unto me. "For I
am the Soul of nature who giveth life to the Universe; `From me all
things proceed; and unto me, all things must return.' Beloved of the
Gods and men, thine inmost divine self shall be enfolded in the raptures
of the infinite. "Let my worship be within the heart that rejoiceth, for
behold: all acts of love and pleasure are my rituals; and therefore let
there be Beauty and Strength, Power and Compassion, Honour and Humility,
Mirth and reverence within you. "And thou who thinkest to seek me, know
that thy seeking and yearning shall avail thee not unless thou know the
mystery, that if that which thou seekest thou findest not within thee,
thou wilt never find it without thee, for behold; I have been with thee
from the beginning, and I am that which is attained at the end of
desire."
C.3. CAKES AND WINE. (1957)
High Priestess seated on Altar, God position.
Magus, kneeling, kisses her feet, then knees, bows with head below her
knees, extends arms along her thighs, and adores.
Magus fills cup and offers it to High Priestess, who, holding Athame
between palms, places point in cup.
Magus says: "As the Athame is the male, so the cup is the female, and
conjoined they bring blessedness." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,523 | High Priestess lays Athame aside, and takes Cup and drinks, gives Cup to
server, who puts a little in each glass.
Magus presents Pentacle with cakes to High Priestess, saying, "Oh Queen
most secret, bless this food unto our bodies, bestowing health, wealth,
strength, joy and peace, and that fulfillment of love that is perpetual
happiness".
High Priestess blesses them with Athame, takes Cake and eats, while the
Magus gives her the Cup again and kisses knees and adores.
All sit as Witches, and invite High Priestess to join them.
C.4. The Sabbat Rituals (1957)
Spring equinox
The symbol of the wheel should be placed on the altar upright, decked
with flowers, flanked with burning candles. The Cauldron, containing
spirits, is in the east. Magus in west, High Priestess in east with
Phallic wand or pinecone-tipped wand, or broomstick, or riding pole,
broom upwards.
High Priestess lights Cauldron, saying,
"We kindle fire this day!
In the presence of the Holy Ones:Without malice, without jealousy,
without envy.
Without fear of aught beneath the sun.But the High Gods.
Thee we invoke: O light of life:Be thou a bright flame before us:
3048
Be thou a guiding star above us:Be thou a smooth path beneath us;
Kindle thou in our hearts within,A flame of love for our neighbor, To
our foes, to our friends, to our kindred all:To all men on this broad
Earth.
O merciful son of Cerridwen, From the lowest thing that liveth
To the name that is highest of all."
High Priestess draw pentacle upon Magus with wand, kiss, gives it to
him. He does likewise. They lead the dance round the circle, all
couples leaping burning fire. The last couple as the fire goes out
should be well-purified three times, and each should give Fivefold Kiss
to all of opposite sex.
Cakes and wine.
If the people will, the Cauldron dance can be done again, many times, or
other games can be played.
Summer Solstice
Form circle. Invoke, Purify. Cauldron is placed before altar filled
with water, wreathed with summer flowers. The people, men and women
alternately, stand round circle. High Priestess stands in north, before
Cauldron, holding raised wand, which should be Phallic or tipped with a
pinecone (anciently the thyrsus) or a riding pole or a broomstick,
invokes the sun.
"Great One of Heaven, Power of the Sun, we invoke thee in thine ancient
names, Michael, Balin, Arthur, Lugh, Herne. Come again, as of old, into
this thy land. Lift up thy shining spear of light to protect us. Put |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,524 | to flight the powers of darkness, give us fair woodlands and green
fields, blossoming orchards and r ipening corn. Bring us to stand upon
thy hill of vision, and show us the path to the lovely realms of the
gods."
High Priestess draws invoking pentacle on Magus with wand.
Magus comes forward sunwise and takes wand with kiss, plunges wand into
Cauldron and holds it upright, saying, "The spear to the Cauldron, the
lance to the Grail, spirit to flesh, man to woman, sun to earth." He
salutes High Priestess over Cauldron, then rejoins people, still bearing
wand.
High Priestess takes aspergillum, stands by Cauldron, says, "Dance ye
about the Cauldron of Cerridwen the Goddess, and be ye blessed with the
touch of this consecrated water, even as the sun, the lord of light,
arriveth in his strength in the sign of the waters of life."
The people dance sunwise about the altar and Cauldron, led by Magus
bearing wand. High Priestess sprinkles them lightly as they pass her.
Ritual of cakes and wine.
Any other dances, rites, or games as the Priestess and people wish.
Autumn equinox
3049
The altar should be decorated with symbols of autumn, pine cones, oak
sprigs, acorns, or ears of corn, and should have fire or burning incense
on it as usual. After usual purification, the people stand round, men
and women alternately. Magus at west of altar in God position.
High Priestess stands at east of altar, facing him, and reads the
incantation.
"Farewell, O Sun, ever returning light. The hidden god, who ever yet
remains. He departs to the land of youth, through the gates of death,
to dwell enthroned, the judge of gods and man. The horned leader of the
hosts of air. Yet, even as stand unseen about the circle the forms of
the Mighty Lords of the Outer Spaces,. So dwelleth he, `the lord within
ourselves'. So dwelleth he within the secret seed, the seed of new
reaped grain, the seed of flesh, hidden in the earth, the marvellous
seed of the stars.
`In him is life, and life is the light of men [John 1:4],' that which
was never born and never dies. Therefore the Wicca weep not, but
rejoice."
The High Priestess goes to the Magus with a kiss. He lays aside Athame
and scourge, and kisses her. The High Priestess hands him her wand,
which should be Phallic, or a branch tipped with a pinecone, Or a riding
pole, or a broomstick (anciently the thyrsus). They lead the dance, she
with a systrum or rattle, he with wand, the people falling in behind
them, dancing three times round the altar. Then the candle game is
played.
Cakes and wine.
Great Rite if possible.
Dances and games. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,525 | Winter Solstice
Form circle in usual manner, invoking the Mighty Ones.
The Cauldron of Cerridwen is placed in the circle at the south wreathed
with holly, ivy, and mistletoe, with fire lighted within it. There
should be no other light except for the candles on the altar and about
the circle.
After all are purified, the Moon should be drawn down.
Then the High Priestess stands behind the Cauldron in pentacle position,
symbolizing the rebirth of the sun. The people, man and woman
alternately, stand round the circle. The Magus stands facing the High
Priestess with a bundle of torches, or candles, and the book of words of
the incantation. One of the officers stands beside him with a lighted
candle, so that he may have light to read by.
The people begin to slowly move round the circle sunwise. As each
passes him the Magus lights his candle or torch from the fire in the
Cauldron, which may be simply a candle, till all have lighted candles or
torches. Then the people dance round slowly as he reads the
3050
incantation. (A real fire must now be kindled in the Cauldron.)
Queen of the Moon, Queen of the Sun. Queen of the Heavens, Queen of the
Stars.
Queen of the Waters, Queen of the Earth. Who ordained to us the child of
promise:
It is the Great Mother who gives birth to him, He is the Lord of Life
who is born again, Darkness and tears are set behind,And the star of
guidance comes up early.
Golden sun of hill and mountain illumine the land, illumine the world,
illumine the seas, illumine the rivers,Grief be laid, and joy be raised.
Blessed be the Great Mother, Without beginning, without ending, To
everlasting, to eternity, I O. Evohe, Blessed be."
The dance commences slowly, in rhythm with the chant, all taking up the
call "I. O. Blessed be." The Priestess joins dance and leads them with
a quicker rhythm. The cauldron with burning fire is pushed so that the
dancers leap or step over it, in couples. Whichever couple is passing
it as it goes out, should be well-purified, three times each, and may
pay any amusing forfeit as the High Priestess may ordain. Sometimes the
cauldron is relighted several times for this purpose.
C.5 The Eightfold Path or Ways. (1957)
1. Meditation or concentration, actually by the firm knowledge that you
can and will succeed -- forming a clear picture in your mind or your
requirements.
2. Trance states, Clairvoyance, Projection of the Astral etc.
3. Drugs, Wine, Incense.
4. Dance, Performing Rites with a purpose.
5. Chants, Spells etc. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,526 | 6. Blood control (Cords etc), Breath control.
7. Scourge
8. The Great Rite
N.B.
The great thing is to combine as many of these paths into the one
operation. No 1 must be in all -- for if you have no clear picture of
what you wish and no certainty you will not succeed -- 'tis useless. No
2 can be combined with this easily. Nos 3, 4, and 5 are all good
preliminaries- also 6 and 7; but No 3 is dangerous and therefore if
possible should be avoided, except for incense, which is harmless if too
much is not used.
The best combination is Nos. 1, 4, 5 and 7, for small purposes, with no
8 if great force is necessary. Also a combination of 1, 6 and 7 is good
3051
if more can not be done; this if properly performed leads to No. 2.
C.6. The First-Degree Initiation (1957)
Draw Circle with Magic Sword or Athame.
Sprinkle with Exorcised Water.
Go round Circle with Magic Sword or Athame, Saying, "I conjure thee, O
Circle of Power, that thou beest as a Boundary and a Protection to
contain the magic power which I will raise within thy bounds. So do I
bless thee, in the names of Aradia and Cernunnos."
Go round, saying at East, South, West, and North, "I summon, stir, and
call thee up, ye Mighty Ones of the East (South, West, North), to
witness the rites and to guard the circle."
Magus draws down Moon on High Priestess.
Read Charge, then say, "O thou who standest on the threshold between the
pleasant world of men and the dread domains of the lords of the outer
spaces, hast thou the courage to make the assay?" (Place point of the
Magic Sword or Athame to Postulant's heart.) "For I say verily it were
better to rush on my blade and perish than to make the attempt with fear
in thy heart."
Postulant: "I have two perfect words: perfect love, and perfect trust."
Say, "All who have are doubly welcome."
Entering position: "I give you a third to pass you through this dread
door." Gives it [kiss].
Lead Postulant sunwise to south of altar, and say, "O thou who hast
declared intent to become one of us, hear then that which thou must know
to do. Single is the race of men and of Gods; from a single source we
both draw breath, but a difference of power in everything keeps us
apart, for we are as nothing, but the Gods stay forever. Yet we can, in
greatness of minds, be like the Gods, though we know not to what goal by
day or in the night Fate has written that we shall run. Beyond all seas
and Earth's la st boundaries, beyond the Spring of night and the
Heavens' vast expanse, there lies a majesty which is the domain of the
Gods. Thou who would pass through the Gates of Night and Day to that
sweet place, which is between the worlds of men and the domains of the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,527 | Lords of the outer spaces, know that unless there is truth in thy heart,
thy every effort is doomed to failure. HEAR THEN THE LAW: that thou
lovest all things in nature; that thou shalt suffer no person to be
harmed by thy hands or in thy mind; that thou walkest humbly in the ways
of men and the ways of the Gods. Also it is the law that contentment
thou shalt learn, through suffering, and from long years and from
nobility of mind and of purpose, FOR THE WISE NEVER GROW OLD. Their
minds are nourished by living in the daylight of the Gods, and if among
the vulgar some discoveries should arise concerning some maxims of thy
belief in the Gods, so do thou, for the most part, keep silent. For
there is a great risk that thou mayest straightway vomit up th at which
thou hast not digested, and when someone shall say to thee, "Thou
knowest naught," and it bites thee not, then knowest thou that thou hast
begun the work. And as sheep do not bring their food to the shepherd to
3052
show how much they have eaten, but digesting inwardly their provender,
bear outwardly wool and milk, even so, do not thou display the maxims to
the vulgar, but rather the works that flow when they are digested. Now
there is the ordeal." [This speech was added after about 1960.]
Tie cord around Postulant's right ankle, leaving ends free; say, "Feet
neither bound nor free."
Leading postulant, proclaim at four quarters, "Take heed, ye Lords of
the Watchtowers of the East (South, West, North), that (name) is
properly prepared to be made a priestess and a witch."
Three times round the Circle with Dance step and chant.
Place Postulant in East; say, "Kneel."
Postulant kneels.
Strike eleven knells on bell; say, "Rise. In other religions the
postulant kneels while the priest towers above him, but in the Art
Magical we are taught to be humble, and so we kneel to welcome them, and
we say:
"Blessed be the feet that have brought you in these ways [kiss];
"Blessed be the knees that shall kneel at the sacred altar [kiss];
"Blessed be thy womb (or organ of generation), without which we would
not be [kiss];
"Blessed be thy breasts, erected in beauty and in strength [kiss];
"Blessed be thy lips, which shall utter the sacred names [kiss].
"Before ye are sworn, art willing to pass the ordeal and be purified?"
Postulant "I am."
Take measure: height (tie knot); around head (tie knot); around heart
(tie knot); around hips (tie knot). Prick postulant's thumb; catch
blood on measure. Place measure on altar. Have postulant kneel, tie
postulant's feet together, and secure cable tow to altar. Three strokes
on bell. Say, "Art ready to swear that thou wilt always be true to the
Art?"
Postulant "I am."
Strike seven times on bell and say, "Thou must first be purified." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,528 | Scourge 3, 7, 9, 21.
Say, "Ye have bravely passed the test. Art always ready to help,
protect, and defend thy brothers and sisters of the Art?"
Postulant "I am."
"Then say after me: I, (name), in the presence of the mighty ones of
the outer spaces, do of my own free will most solemnly swear that I will
ever keep secret and never reveal the secrets of the Art, except it be
3053
to a proper person, properly prepared, within such a circle as I am in
now, and that I will never deny the Secrets to such a person if they be
vouched for by a brother or Sister of the Art. All this I swear by my
hopes of a future life, and may my weapons turn against me if I break
this my solemn oath."
Loosen cords from ankles and from altar, and remove blindfold; assist to
rise.
"I hereby sign thee with the triple sign [the point-down triangle
formed by touching the genitals, the right breast, the left breast, and
the genitals again.] I consecrate thee with oil. I consecrate thee with
wine. I consecrate thee with my lips, Priest (Priestess) and Witch."
Remove Cords [kiss].
"I now present to you the working tools. First the magic sword. With
this, as with the athame, thou canst form all magic circles, dominate,
subdue, and punish all rebellious spirits and demons, and even persuade
angels and good spirits. With this in your hand, you are ruler of the
circle." [kiss]
"Next I present to you the athame. This is the true witches' weapon,
and has all the powers of the magic sword." [kiss]
"Next I present the white-handled knife. Its use is to form all
instruments used in the Art. It can only be used in a magic circle."
[kiss]
"Next I present the wand. Its use is to call up and control certain
angels and genie to whom it would not be meet to use the sword or
athame." [kiss]
"Next I present the pentacle. This is for the purpose of calling up
the appropriate spirits." [kiss]
"Next I present the censer of incense. This is used to encourage and
welcome good spirits, and to banish evil spirits." [kiss]
"Next I present the scourge. This is a sign of power and domination.
It is also used to cause purification and enlightenment, for it is
written, `To learn you must suffer and be purified.' [kiss]
Art willing to suffer to learn?"
Postulant: "I am."
"Next and lastly I present the cords. They are of use to bind the
sigils of the art, also the material basis. Also they are necessary in
the oath." [kiss]
"I now salute you in the names of Aradia and Cernunnos, Newly made |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,529 | Priestess and Witch."
Lead round and proclaim to four quarters, "Hear, ye Mighty Ones, (name)
has been consecrated a priestess of the Goddess."
Now present new Witch to coven members. All should kiss and hug new
3054
Witch as welcome into membership.
To close circle proclaim to four quarters, "Ye Mighty Ones of the East
(South, West, North), I thank you for attending and, ere ye depart for
your lovely realms, I say hail and farewell."
C.7. The Second-Degree Initiation (1957)
Form Circle in usual manner, invoking the Mighty Ones at the Four
Quarters. The Initiate should be properly prepared and bound with the
Cords.
All are purified, including Initiate.
Circle once, proclaiming at the Four Quarters: "Hear Ye Mighty Ones, .
. . (N), a duly consecrated Priestess and Witch is now properly
prepared to be made a High Priest and Magus (High Priestess and Witch
Queen)."
Circle three times, with dance step and chant.
Initiate then kneels before the Altar and is secured with the Cords.
Priestess or Magus: "To attain to this sublime Degree it is necessary
to suffer and be purified. Art willing to suffer to learn?"
Initiate: "I am."
Priestess or Magus: "I purify thee to take this great oath rightly".
Strike three strokes upon the bell. Scourge 3, 7, 9, 21. "I now give
thee a new name: . . ." [kiss]
"Repeat thy new name after me, saying, `I, . . ., swear, upon my
mother's womb and by mine honour among men and my brothers and sisters
of the Art, that I will never reveal to any at all any of the secrets
of the Art, except it be to a worthy person, properly prepared, in the
center of a Magic Circle such as I am now in. This I swear by my hopes
of salvation, my past lives and my hopes of future ones to come and I
devote myself and my measure to utter destruction if I break this my
solemn Oath.'"
Kneel.
Place Left Hand under Initiate's Knee and Right Hand on Head, thus
forming Magic Link, saying: "I will all my power into thee."
WILL.
Loose, assist to rise.
Consecrate: "I consecrate thee with oil [on genitals, right breast,
left hip, right hip, left breast, genitals), I consecrate thee with
wine, I consecrate thee with my lips, High Priest and Magus (High
Priestess and Witch Queen)." Loose remaining cords. [kiss] |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,530 | "You will now use the working tools in turn, "First the Magic Sword
(Form Circle) [kiss]
3055
"Second the Athame. (Form Circle) [kiss]
"Third the White-Handled Knife (use) [kiss] "Fourth the Wand. (Wave
to 4 Quarters) [kiss]
"Fifth the Pentacle. (Show to 4 Quarters) [kiss]
"Sixth the Censer. (Circle, cense) [kiss]
"Seventh the Cords. (Use) [kiss]
"Eighth the scourge: for learn, in witchcraft you must ever give as you
receive, but ever triple. So where I gave thee 3, return 9; where I
gave 7, return 21; where I gave 9, return 27; where I gave 21, return
63." (Use, 9, 21, 27, 63; i.e., 120 in all [kiss])
"Thou hast obeyed the law. But mark well, when thou receivest good, so
equally art bound to return good threefold."
The Priestess or Magus is then loosed from the cords and says: "Having
learned thus far, you must know why the Wicca are called the Hidden
Children of the Goddess".
Then the Legend of the Goddess is either read or acted out. If it is
possible to act it out, the new Initiate may take one of the parts.
One of the Coven should act as Narrator, and another as Guardian of the
Portal. The Priestess, or another woman, may act the part of the
Goddess, and the Magus, or another man, may act the part of the God.
The Priestess -- or whoever is taking the part of the Goddess -- takes
off her necklace and lays it on the Altar. Then she goes outside the
circle and is dressed in a veil and jewellery. The Magus -- or whoever
is taking the part of the God -- is invested with a horned crown and
girds on a sword, which he draws and stands in the God position with
sword and scourge, by the altar.
Narrator: "In ancient times our Lord, the Horned One, was, as he still
is, the Consoler, the Comforter; but men knew him as the Dread Lord of
Shadows -- lonely, stern, and hard. Now our Lady the Goddess had never
loved, but she would solve all mysteries, even the mystery of Death --
and so she journeyed to the Nether Lands. The Guardians of the Portals
challenged her:"
(The Priestess -- or whoever is taking the part of the Goddess --
advances to the side of the Circle. Whoever is taking the part of the
Guardian of the Portal challenges her with the Sword or Athame.)
Narrator: "`Strip off thy garments, lay aside thy jewels, for naught may
ye bring with ye into this our land'. So she laid down her garments and
her jewels and was bound, as are all who enter the realms of Death the
Mighty One".
(The Priestess takes off the veil and the jewellery and lays them down
outside the Circle. The Guardian of the Portal binds her with the Cords
and brings her inside the Circle.)
Narrator: "Such was her beauty that Death himself knelt and laid his
sword and crown at her feet and kissed her feet."
3056 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,531 | (The Magus -- or whoever is playing the part of the God -- comes forward
and lays the Horned Crown and the Sword at the Priestess's feet and
kisses her feet)
Narrator: "Saying, `Blessed be thy feet that have brought thee in these
ways. Abide with me, but let me place my cold hand on thy heart'. And
she replied, `I love thee not. Why dost thou cause all things that I
love and take delight in to fade and die?' `Lady,' replied Death, `'Tis
Age and Fate, against which I am helpless. Age causes all things to
wither; but when men die at the end of time, I give them rest and peace
and strength, so that they may return. But you, you are lovely. Return
not; abide with me.' But she answered, `I love thee not.' Then said
Death, `An you receive not my hand on your heart, you must receive
Death's scourge.'"
(The Magus rises and takes up the Scourge from the Altar.)
Narrator: "`It is fate, better so,' she said, and she knelt."
(The Priestess kneels before the altar, and the Magus uses the scourge
3, 7, 9, 21.)
Narrator: "And Death scourged her tenderly, and she cried, `I feel the
pangs of love'. And Death raised her, and said, `Blessed be,' and he
gave her the Fivefold Kiss, saying, `Thus only may you attain to joy and
knowledge'."
(The Magus raises the Priestess, gives her the Fivefold Kiss and unties
the cords)
Narrator: "And he taught her all the Mysteries and gave her the
necklace, which is the Circle of Rebirth."
(The Magus takes the Priestess's necklace from the Altar and replaces it
about her neck. The Priestess takes up the Sword and the Horned Crown
from the floor, where the Magus placed them, and gives them back to him.
Then he stands as before by the Altar, in the position of the God, and
she stands by his side in the pentacle position, as Goddess)
Narrator: "And she taught him the mystery of the sacred cup, which is
the cauldron of rebirth. They loved and were one; and he taught her all
the Magics. For there be three great mysteries in the life of man --
love, death, and resurrection in a new body -- and magic controls them
all. To fulfill love you must return at the same time and place as the
loved one, and you must meet and know and remember and love them again.
But to be reborn you must die and be ready for a new body; to die you
must be born; without love you may not be born -- and these be all the
magics. And our Goddess ever inclineth to love and mirth and happiness,
and guardeth and cheriseth Her hidden children in life; and in death she
teacheth the way to have communion, and even in this world She teacheth
them the Mystery of the Magic Circle, which is placed between the
worlds."
The Priestess or Magus then replaces the Sword, Crown, Scourge, etc.,
upon the Altar, and taking the new Initiate by the hand and holding the
Athame in the other, passes once round the Circle, proclaiming at the
Four Quarters, "Hear, Ye Mighty Ones, . . . hath been duly consecrated
High Priest and Magus (or High Priestess and Witch Queen)."
3057
C.8. The Third-Degree Initiation (1957)
Magus gives Fivefold Kiss. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,532 | Magus: "Ere we proceed with this sublime degree, I must beg purification
at thy hands."
High Priestess binds Magus and ties him down to the altar. She
circumambulates three times, and scourges Magus with three, seven, nine,
and 21 strokes. She then unbinds him and helps him to his feet.
Magus now binds the High Priestess and ties her down to the altar. He
circumambulates, proclaiming to the four quarters, "Hear, ye mighty
Ones, the twice consecrate and Holy (name), High Priestess and Witch
Queen, is properly prepared and will now proceed to erect the Sacred
Altar."
Magus scourges High Priestess with three, seven, nine, and 21 strokes.
Magus kisses her feet. "Ere I dare proceed with this sublime degree, I
must again beg purification at thy hands."
She binds and scourges him.
Note: if High Priestess has not performed this rite before, he says,
"Here I reveal to you a great mystery." [Kneel and place couch in
position so as to face north.]
Assist me to build
As the Mighty One willed,
An Altar of praise,
From beginning of days,
Thus doth it lie,
Twixt the points of the sky,
For thus it was placed
When the Goddess embraced
The Horned One, Her Lord,
Who taught her the word,
[Priestess lies down in such a way that her vagina is approximately at
the center of the circle]
Which quickened the womb,
And conquered the Tomb.
Be thus as of yore,
The Shrine we adore, [kiss]
The feast without fail,
The life-giving Grail, [kiss]
Before it uprear
The Miraculous Spear,
And invoke in this sign
The Goddess divine. [kiss]
Invoke: "Thou who at moon of night doth reign,
Queen of the starry realm above,
`Not unto Thee may we attain
Unless Thine Image be of Love.'[kiss]
3058
By moon-rays silver shaft of power,
By green leaf breaking from the bud,
By seed that springeth into flower,
By life that courseth in the blood.[kiss]
By rushing wind and leaping flame,
By flowing water and green earth,
Pour us the wine of our desire |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,533 | From out Thy Cauldron of Rebirth. [kiss]
Here may we see in vision clear
The Secret Strange unveiled at length,
The wondrous Twin-Pillars rear
Erect in Beauty and in Strength. [kiss
breasts]
Altar of Mysteries manifold,
The Sacred Circle's central point,
Thus do I sign thee as of old,
With kisses of my lips anoint.
(Eightfold Kiss: 3 points, Lips, 2 Breasts and back to lips, & 5
points*, with oil, wine, & kisses)
Open for me the Secret Way,
The pathway of intelligence,
Between the Gates of Night and Day,
Beyond the bounds of time and sense.
Behold the Mystery aright,
The Five True Points of Fellowship,
Here where the Lance and Grail unite,
And feet and knees and breast and lips."
Magus and High Priestess: "Encourage our hearts, Let thy Light
crystallize itself in our blood, fulfilling us of Resurrection, for
there is no part of us that is not of the Gods."
(Exchange Names.)
C.9. The Witches' Chant or Rune (1957)
Darksome night and Shining Moon,
East, then South, then West, then North,
Harken to the Witches Rune:
Here come I to call thee forth.
Earth and Water, Air and Fire,
Wand and Pentacle and Sword,
Work ye unto my desire,
Harken ye unto my word.
Cords and Censer, Scourge and knife,
Powers of the Witches Blade,
Waken all ye into life,
Come ye as the Charm is made:
Queen of Heaven, Queen of Hell,
3059
Horned Hunter of the Night,
Lend your power unto the Spell,
Work my will by Magic Rite.
If chant is used to reinforce a work already begun, end with this:
By all the power of land and sea, by all the might of moon and sun,
What is my will- "So mote it be,"What I do say- "It shall be done."
C.10. Consecrating Tools (1957) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,534 | (Note: if possible lay any new weapon touching an already consecrated
one, Sword to sword, Athame to Athame, etc.)
[1] Prepare Circle and purify. All tools must be consecrated by a man
and a woman, both as naked as drawn swords; they must be purified,
clean, and properly prepared.
[2] Place tool on pentacle on altar. Magus sprinkles it with salt and
water. Witch passes it through smoke of incense, replaces it on
pentacle. Touching with already consecrated weapon, they say the First
Conjuration.
[2a] For sword or athame, say "I conjure thee, O Sword (or Athame) of
Steel, that thou servest me for a strength and a defence in all magical
operations, against all mine enemies, visible and invisible, in the
names of Aradia and Cernunnos. I conjure thee anew by the Holy Names
Aradia and Cernunnos, that thou servest me for a protection in all
adversities, so aid me."
[2b] For any other tool, say, "Aradia and Cernunnos, deign to bless and
to consecrate this [tool], that it may obtain necessary virtue through
thee for all acts of love and Beauty."
[3] Again they sprinkle and cense, and say the Second Conjuration:
[3a] For sword or athame, say, "I conjure thee, O Sword [Athame] of
Steel, by the Great Gods and the Gentle Goddesses, by the virtue of the
Heavens, of the Stars, of the Spirits who preside over them, that thou
mayest receive such virtues that I may obtain the end that I desire in
all things wherein I shall use thee, by the power of Aradia and
Cernunnos."
[3b] For any other tool, say, "Aradia and Cernunnos, bless this
instrument prepared in thine honour." (For the scourge or cords, add,
"That it may only serve for a good use and end, and to thy Glory.")
[4] All instruments when consecrated should be presented to their User
by giving the [point-down triangle] sign salute (if they are working in
the 1st degree, or the sign of the higher degree if they are working
that.)
[5] Then the one who is not the owner should give the Fivefold Kiss to
the owner. For the final kiss, the tool should be placed between the
breasts, and the two workers should embrace for as long as they feel
like, it being held in place by their bodies. The new owner should use
it immediately, i.e., cast (trace) Circle with Sword or Athame, wave
3060
wand to 4 quarters, cut something with white-handled knife, etc. Cords
and scourge should be used at once.
The tool should be kept in as close connection as possible to the naked
body for at least a month, i.e., kept under pillow, etc. When not in
use, all tools and weapons should be put away in a secret place; and it
is good that this should be near your sleeping place, and that you
handle them each night before retiring. Do not allow anyone to touch or
handle any of your tools until they are thoroughly impregnated with your
aura; say, six months or as near as possible. But a couple working
together may own the same tools, which will be impregnated with the aura
of both.
D.1 The Old Laws (1961)
[A] The Law was made and Aredan of old. The law was made for the Wicca, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,535 | to advise and help in their troubles. The Wicca should give due worship
to the Gods and obey their will, which they Aredan, for it was made for
the good of the Wicca, As the [5] Wicca's worship is good for the Gods,
For the Gods love the Wicca. As a man loveth a woman, by mastering her,
so the Wicca should love the Gods, by being mastered by them. And it is
necessary that the Circle, which is the Temple of the Gods, should be
truly cast and purified, that it [10] may be a fit place for the Gods to
enter. And the Wicca should be properly prepared and purified, to enter
into the presence of the Gods. With love and worship in their hearts
they shall raise power from their bodies to give power to the Gods, as
has been toughed us of old, [15] For in this way only may man have
communion with the Gods, for the Gods cannot help man without the help
of men.
[B] And the High Priestess shall rule her Coven as representative of the
Goddess, and the High Priest shall support her as the representative of
the God, And the High Priestess shall choose whom she [20] will, if he
have sufficient rank, to be her High Priest), For the God himself,
kissed her feet in the fivefold salute, laying his power at the feet of
the Goddess, because of her youth and beauty, her sweetness and
kindness, her wisdom and Justice, her humility and generosity. So he
resigned his lordship to her. But the Priestess should [25] ever mind
that all power comes from him. lt is only lent when it is used wisely
and justly. And the greatest virtue of a High Priestess is that she
recognizes that youth is necessary to the representative of the Goddess,
so that she will retire gracefully in favour of a younger woman, Should
the Coven so decide in Council, For the true [30] High Priestess
realizes that gracefully surrendering pride of place is one of the
greatest of virtues, and t hat thereby she will return to that pride of
place in another life, with greater power and beauty.
[C] In the days when Witchdom extended far, we were free and worshipped
in Alther Greatest Temples, but in these unhappy times [35] we must
hold our sacred mysteries in secret. So it be Aredan, that none but the
Wicca may see our mysteries, for our enemies are many, And torture
looseth the tongues of many. It be aredan that each Coven shall not know
where the next Coven bide, or who its members are, save the Priest and
Priestess, [40] That there shall be no communication between them, save
by the Messenger of the Gods, or the Summoner. Only if it be safe, may
the Covens meet, in some safe place, for the great festivals. And while
there, none shall say whence they come, or give their true names, to the
end that, if any are tortured, in their agony, they can [45] not tell if
3061
they know not. So it be Aredan that no one may tell any not of the
Craft who be of the Wicca, nor give any names, or where they bide, or in
any way tell anything which can betray any to our foes, nor may they
tell where the Covenstead be, or where is the Covendom, [50] or where be
the meeting s or that there have been meetings. And if any break these
laws, even under torture, The Curse of the Goddess shall be upon them,
so they never reborn on earth, And may they remain where they belong, in
the Hell of the Christians.
[D] Let each High Priestess govern her Coven with Justice and [55] love,
with the help of the advice of the elders, always heeding the advice of
the Messenger of the Gods, if he cometh. She will heed all complaints of
brothers, and strive to settle all differences among them, but it must
be recognized that there be people who will ever strive to force others
to do as they will. [60] They are not necessarily evil, and they often
do have good ideas, and such ideas should be talked over in council. And
if they will not agree with their brothers, or if they say, "I will not
work under this High Priestess," it hath always been the old law to be
convenient for the brethren, and to void disputes, any of the Third [65]
may claim to found a new Coven because they live over a league from the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,536 | Covenstead, or are about to do so. Anyone living within the Covendom
wishing to form a new Coven, to avoid strife, shall tell the Elders of
his intention and on the instant void his dwelling and remove to the new
Covendom. Members of the old Coven may join the New one when it be
formed, but if they do, must utterly void the old Coven. The Elders of
the New and the Old Covens should meet in peace and brotherly love, to
decide the new boundaries. Those of the Craft who dwell outside both
Covendoms may join either indifferent, but not both, though all may, if
the Elders [75] agree, meet for the Great Festivals, if it be truly in
peace and brotherly love. But splitting the coven oft means strife, so
for this reason these laws wer e made of old, And may the curse of the
Goddess be on any who disregard them. So be it aredan.
[E] If you would Keep a book let it be in your own hand of write. [80]
Let brothers and sisters copy what they will, but never let the book out
of your hands, and never keep the writings of another, for if it be
found in their hand of write, they well may be taken and Engined. Each
should guard his own writings and destroy it whenever danger threatens.
Learn as much as you may by heart, and when danger is [85] past, rewrite
your book an it be safe. For this reason, if any die, destroy their book
if they hav e not been able to, for an it be found, 'tis clear proof
against them, And our oppressors well know, "Ye may not be a witch
alone" So all their kin and friends be in danger of torture. So ever
destroy anything not necessary. [90] If your book be found on you. 'tis
clear proof against you alone. You may be engined. Keep all thoughts
of the Craft from your mind. Say you had bad dreams; a devil caused you
to write it without your knowledge. Think to yourself, "I know nothing.
I remember nothing. I have forgotten everything." Drive this [95] into
your mind. If the torture be too great to bear, say, "I will confess.
I cannot bear this torture. What do you want me to say? Tell me and I
will say it." If they try to make yo u speak of the brotherhood, Do
NOT, but if they try to make you speak of [100] impossibilities, such as
flying through the air, consorting with the Christian Devil, or
sacrificing children, or eating men's flesh, to obtain relief from
torture, say, "I had an evil dream. I was not myself. I was crazed."
Not all Magistrates are bad. If there [105] be an excuse they may show
mercy. If you have confessed aught, deny it afterwards; say you babbled
under torture, you knew not what you did or said. If you are condemned,
3062
fear not. The Brotherhood is powerful. They may help you to escape, if
you stand steadfast, but if you betray aught, there is no hope for you,
in this [110] life, or in that which is to come. Be sure, if steadfast
you go to the pyre, Dwale will reach you. You will feel naught. You go
but t o Death and what lies beyond, the ecstasy of the Goddess.
[F] 'Tis probable that before you are engined, Dwale will reach you.
[115] Always remember that Christians fear much that any die under
torture. At the first sign of swoon, they cause it to be stopped, and
blame the tormenters. For that reason, the tormenters themselves are
apt to feign to torment, but do not, so it is best not to die at first.
If Dwale reaches you, 'tis a sign that you have a friend somewhere.
[120] You may be helped to escape, so despair not. If the worst comes,
and you go to the pyre, wait till the flames and smoke spring up, bend
your head over, and breath in with long breaths. You choke and die
swiftly, and wake in the arms of the Goddess.
[G] To void discovery, let the working tools [125] be as ordinary things
that any may have in their houses. Let the Pentacles be of wax, so they
may be broken at once. Have no sword unless your rank allows you one.
Have no names or signs on anything. Write the names and signs on them
in ink before consecrating them and wash it off immediately after. Do
not Bigrave them, [130] lest they cause discovery. Let the colour of
the hilts tell which is which. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,537 | [H] Ever remember, ye are the Hidden Children of the Gods. So never do
anything to disgrace them. Never boast, Never threaten, Never say you
would wish ill to anyone. If you or any not in the Circle speak of the
Craft, [135] say, "Speak not to me of such. It frightens me. 'Tis evil
luck to speak of it." For this reason: the Christians have spies
everywhere. These speak as if they were well affected, as if they would
come to Meetings, saying, "My mother used to go to worship the Old Ones.
I would that I could go myself."* To these ever deny all knowledge.
[140] But to others ever say, "'Tis foolish men talk of witches flying
through the air; to do so they must be light as thistledown," and "Men
say that witches all be bleared-eyed old crones, so what pleasure can
there be in witch meetings such as folk talk on?" Say, "Many wise men
now say there be no such creatures." Ever [145] make it a jest, and in
some future time, perhaps the persecution will die, and we may worship
safely again. Let us all pray for that happy day.
[I] May the blessings of the Goddess and the God be on all who keep
these laws which are Aredan.
[J] If the Craft hath any Appanage, let all brothers guard it, and help
to keep it clear and good for the Craft, and let all justly guard all
monies of the Craft. But if some brothers truly wrought it, 'tis right
that they have their pay, an it be just, an this be not taking [5] money
for the use of the Art, but for good and honest work. And even the
Christians say, "A labourer is worthy of his hire." But if any brothers
work willingly for the good of the craft without pay, 'tis but to their
greater honour. So it be Aredan.
[K] If there be any disputes or quarrels among the brethren, the [10]
High Priestess shall straight convene the Elders and enquire into the
matter, and they shall hear both sides, first alone, then together, and
they shall decide justly, not favouring the one side or the other, ever
recognizing that there be people who can never agree to work under
3063
others, but at the same time there be some people who [15] cannot rule
justly. To those who ever must be chief, there is one answer, "Void the
Coven and seek an other, or make a Coven of your own, taking with you
those who will to go." To those who cannot rule justly, the answer be,
"Those who cannot bear your rule will leave you," for none may come to
meetings with those with whom they are at [20] variance; so, an either
cannot agree, get hence, for the Craft must ever survive. So it be
Aredan.
[L] In the olden days when we had power, we could use our Arts against
any who ill-treated any of the Brotherhood, but in these evil times, we
may not do so, for our enemies have devised a burning [25] pit of
everlasting fire, into which they say their God casteth all the people
who worship him, except it be the very few who are released by their
priests' spells and Masses, and this be chiefly by giving money and rich
gifts to receive his favour, for their Alther Greatest God [Greatest God
of all] is ever i
n need of Money. [30] But as our Gods need our aid to make fertility for
men and crops, So the God of the Christians is ever in need of man's
help to search out and destroy us.
Their priests tell them that any who get our help or our cures are
damned to the Hell forever, so men be mad for the terror of it. But they
make men [35] believe that they may scape this hell if they give victims
to the tormenters. So for this reason all be forever spying, thinking,
"An I can but catch one of the Wicca I will scape this fiery pit." But
we have our hidels, and men searching long and not finding say, "there
be none, or if they be, they be in a far country."
[40] But when one of our oppressors die, or even be sick, ever is the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,538 | cry, "This be Witches Malice," and the hunt is up again. And though
they slay ten of their people to one of ours, still they care not; they
have many thousands, while we are few indeed. So it is Aredan that none
shall use the Art in any way to do ill [45] to any, howevermuch they
have injured us. And for long we have obeyed this law, "Harm none" and
nowtimes many believe we exist not. So it be Aredan that this law shall
still continue
to help us in our plight. No one, however great an injury or injustice
they receive, may use the Art in any to do ill or harm any. [50] But
they may, after great consultations with all, use the Art to prevent or
restrain Christians from harming us and others, but only to let or
constrain them and never to punish, to this end. Men say, "Such an one
is a mighty searcher out and persecutor of Old Women whom he deemeth to
be Witches, [55] and none hath done him Skith [harm], so this be proof
they cannot, o
r more truly, that there be none," For all know full well that so many
folk have died because someone had a grudge against them, or were
persecuted because they had money or goods to seize, or because they had
none to bribe the searchers. And many have died [60] because they were
scolding old women, so much so that men now say that only old women are
witches, and this be to our advantage, and turns suspicion away from us.
In England 'tis now many a year since a witch hath died the death,
but any misuse of the power might raise the Persecution again; so never
break this law, [65] however much you are tempted, and never consent to
its being broken. If you know it is being broken in the least, you must
work strongly against it, and any High Priestess or High Priest who
consents to it must be immediately deposed, for 'tis the blood of the
Brethren they endanger. Do good, an it be safe, and only if [70] it be
safe, for any talk may endanger us.
3064
[M] And strictly keep to the Old Law, never accept money for the use of
the art. It is Christian priests and sorcerers who accept money for the
use of their Arts, and they sell Dwale and evil love spells and pardons
to let men scape from their sins. [75] Be not as these. Be not as these.
If you accept not money, you will be free of temptation to use the Art
for evil causes.
[N] You may use the Art for your own advantage, or for the advantage of
the Craft, only if you be sure you harm none. But ever let the Coven
debate the matter at length. Only if all are satisfied that none may be
harmed [80] may the Art be used. If it is not possible to achieve your
ends one way without harming any, perchance the aim may be achieved by
acting in a different way, so as to harm none. May the Curse of the
Goddess be on any who breach this law. So it be aredan.
[O] 'Tis adjudged lawful an anyone need a house or land, an none will
[85] sell, to incline the owner's mind to be willing to sell, provided
it harmeth him not in any way, and that the full worth is paid, without
haggling. Never bargain or cheapen anything which you buy by the Art.
So it be Aredan.
[P] It is the Old Law and the most important of all Laws [90] that no
one may do or say anything which will endanger any of the Craft, or
bring them in contact with the law of the land, or the Law of the Church
or any of our persecutors. In any disputes between the brethren, no one
may invoke any laws but those of the Craft, or any Tribunal but that of
the Priestess and the Priest and the [95] Elders. And may the Curse of
the Goddess be on any who so do. So it be Aredan.
[Q] It is not forbidden to say as Christians do, "There be Witchcraft in
the Land," because our oppressors of old made it Heresy not to believe
in Witchcraft, and so a crime to deny it, which thereby put [100] you |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,539 | under suspicion. But ever say "I know not of it here, perchance they
may be, but afar off. I know not where." But ever speak so you cause
others to doubt they be as they are. Always speak of them as old
crones, consorting with the Devil and riding through the air. But ever
say, "But how may men ride through the air an they be not [105] as light
as thistledown?" But the curse of the Goddess be on any who cast any
suspicion on any of the Brotherhood, or speaks of any real meeting
place, or where any bide. So it be Aredan. [R] Let the Craft keep books
with the names of all Herbs which are good for man, and all cures, that
all may learn. But keep [110] another book with all the Banes [poisons]
and Apies. and let only the elders and trustworthy people have this
knowledge. So it be Aredan. [S] And may the Blessings of the Gods be on
all who keep these Laws and the Curses of both God and Goddess be on all
who break them So it be Aredan. [The following two sections were added
after 1960.] [T] Remember the Art is the secret of the Gods and may only
be used in earnest and never for show or vainglory. Magicians and
Christians may taunt us, saying, "You have no power. Do magic before
our eyes. Then only will we believe," seeking to cause us to betray our
Art before them. Heed them not, for the Art is holy, and may only be
used in need. And the curse of the Gods be on any who break this law.
[U] It ever be the way with women, and with men also, that they ever
seek new love, nor should we reprove them for this, but it may be found
to disadvantage the Craft, as so many a time it has happened that a High
Priest or High Priestess, impelled by love, hath departed with their
love; that is, they have left the coven. Now, if a High Priestess
wishes to resign, she may do so in full Coven, and this resignation is
3065
valid. But if they should run off without resigning, who may know if
they may not return w ithin a few months? So the law is, if a High
Priestess leaves her coven, but returns within the space of a year and
a
day, then she shall be taken back, and all shall be as before.
Meanwhile, if she has a deputy, that deputy shall act as High Priestess
for as long as the High Priestess is away. If she returns not at the
end of a year and a day, then shall the coven elect a new High
Priestess. Unless there be a good reason to the contrary. The person
who has done the work should re ap the benefit of the reward, Maiden
and deputy of the High Priestess.
D.2. The Verse Charge (1961)
I the Mother, darksome and divine,
Say to thee, Oh children mine
(All ye assembled at mine Shrine),
Mine the scourge and mine the kiss
The five-point star of love and bliss
Here I charge ye in this sign. (Assume Goddess position.)
All ye assembled here tonight
Bow before my spirit bright
Aphrodite, Arianrhod, Lover of the Horned God,
Mighty Queen of Witchery and night
Astarte, Hecate, Ashtaroth, Dione,
(Morrigan, Etain, Nisene),
Diana, Brigid, Melusine,
Am I named of old by men, Artemis and Cerridwen,
Hell's dark mistress, Heaven's Queen.
(Whene'er trouble comes anoon)
All who would learn of me a Rune
Or would ask of me a boon, Meet ye in some secret glade
Dance my round in greenwood shade, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,540 | by the light of the full moon.
(In a place wild and lone)
With the comrades alone
Dance about my altar stone.
Work my holy Magistry,Ye who are fain of sorcery,
I bring ye secrets yet unknown.
(Whate'er troubles come to thee),
No more shall ye know slavery
Who give due worship unto me,
Who tread my round on Sabbat-night. Come ye all naked to the rite,
In token ye be truly free.
I teach the mystery of rebirth,
Keep ye my mysteries in mirth
Heart joined to heart, and lip to lip,
Five are the points of fellowship
That bring ye ecstasy on Earth.
I ask no offerings, do but bow,
No other law but love I know,
3066
By naught but love I may be known,
All that liveth is mine own
From me they come, to me they go.
D.3. Casting and Charging (1961)
[1] Forming Circle. Light candles.
1. Draw Circle with Magic Sword or Athame.
2. Sprinkle with consecrated water.
3. Cense.
4. Say, "I conjure thee, O Circle of Power, that thou be a Boundary and
a Protection and a meeting place between the world of men and the realms
of the Mighty Ones, A Guardian and a Protection that shall preserve and
contain the Power which we shall raise within thee, Wherefore do I Bless
and Consecrate thee."
5. Say "I summon, Stir, and Call Thee up, Ye Mighty Ones of the (East,
South, West, North) To witness the Rites and to guard the Circle."
[2] Closing Circle.
Say, "Mighty Ones of the (East, South, West, North), I thank you for
attending, and ere you depart for your lovely realms, I say Hail and
Farewell."
[3] Consecration of Water and Salt.
Touch water with Athame, saying, "I exorcise thee, O Creature of Water,
that thou cast out from thee all the impurities and uncleannesses of the
spirits of the World of Phantasm, In the names of Aradia and Cernunnos."
Touching Salt with Athame, say, "Blessings be upon this creature of
Salt. Let all malignity and hindrance be cast forth hencefrom and let
all good enter herein. Wherefore I bless thee that thou mayest aid me,
In the names of Aradia and Cernunnos." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,541 | [4] Drawing Down the Moon.
"I invoke Thee and call upon Thee, Oh Mighty Mother of us All, Bringer
of all Fruitfulness. By Seed and Root, by Stem and Bud, by Leaf and
Flower and Fruit, by Life and Love, Do We invoke Thee to descend upon
the body of Thy servant and Priestess (name)."
High Priest and other men give Fivefold Kiss. Women all bow.
D.4. Forming the Circle. (1961)
FORMING THE CIRCLE.
[1] Must have a man and a woman, properly prepared, i.e., naked.
[2] Mark a circle nine feet across on the floor with chalk, etc. The
best way is to get a string. Tie 2 loops four foot, six inches apart.
Put one loop over a nail or something in the center. Put chalk in the
3067
other and run it round. If you can't make marks on the floor, put
furniture, etc., round to form it. Have a table, etc., as an Altar,
with all tools, etc., on it. Have a bowl of water, and some salt.
[3] Place Athame on the bowl of water. Say, "I exorcise thee, O
creature of Water, that thou cast out from Thee all the impurities and
uncleannesses of the Spirits of the World of Phantasm in the name of
Aradia and Cernunnos. But ever mind that Water purifies the body, but
the scourge purifies the soul."
[4] Then place Athame on the salt. Say, "Blessings be upon this
creature of Salt. Let all malignity and hindrance be cast forth
hencefrom, and let all good enter herein. Wherefore I bless thee that
thou mayest aid me, in the name of Aradia and Cernunnos.
[5] Then trace Circle on the lines you have marked out, starting at the
East and returning to the East. (Always go round the circle with your
Right hand to the Altar. Never go Widdershins.) Then put the Salt
into the water. and go round the circle again, sprinkling it to purify
it. Then go round again censing it. (Everyone in the circle must be
sprinkled and censed.)
[6] Then go to the East, Sword or Athame in hand. Draw an invoking
pentacle in the Air, starting at the top and going to the lefthand
corner, saying, "I summon, and call thee up, O Ye Mighty ones of the
East, to guard the Circle and witness our rites." Then holding the
point of sword or Athame upwards, do the same to the south, west, and
north, and return to the center, to the south of the Altar.
[7] Then each girl should bind her man, hands behind back and cable Tow
to neck. He should kneel at altar, and be scourged. When all men are
thus "purified," they purify the girls in turn. No one may be in the
circle without being thus purified.
[8] Then do whatever work wanted.
[9] When closing the Circle, the High Priestess, or whoever she tells to
do it, saying, "Hail, ye mighty ones of the East. I thank you for
attending, and ere ye depart for your lovely realms, We say, Hail and
Farewell."
Bibliography
These are books you should read in order to see the sources Gardner used |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,542 | to create these rituals.
Crowley, Aleister. Magick in Theory and Practice. Castle, n.d. [ca.
1930]
Gardner, Gerald B. High Magic's Aid. Michael Houghton, 1949.
------. Witchcraft Today. Jarrolds, 1954.
------. The Meaning of Witchcraft. Aquarian Press, 1959.
Glanvil, Joseph, and Henry More. Saducismus Triumphatus: or, Full and
Plain Evidence Concerning Witches and Apparitions. London: Lowndes, 3d
ed., 1689. Scholar's Facsimiles, 1966. One of Murray's major sources
3068
of information.
Leland, Charles Godfrey. Aradia: The Gospel of the Witches of Tuscany.
Scribner's, 1897. Buckland Museum reprint, 1964.
Mathers, S. L. MacGregor, ed. and trans. The Greater Key of Solomon.
De Laurence, Scott, 1914.
Murray, Margaret A. The Witch-Cult in Western Europe. Oxford
University Press, 1921. Oxford paperback, 1962.
------. The God of the Witches. Oxford University Press, 1934.
Doubleday Anchor, 1960.
Regardie, Israel. The Golden Dawn: An Account of the Teachings, Rites,
and Ceremonies of the Order of the Golden Dawn. 1937-1940. Hazel
Hills, 2d ed., 1969.
* Gardner appended this paragraph to the Craft Laws in the early 1960s.
* Gardner appended this paragraph to the Craft Laws in the early 1960s.
* These are shown by a drawing to be: genitals, left foot, right knee,
left knee, right foot, and back to genitals.
* My Lady Epona points out that this is precisely what Charles Cardell
had claimed; that is, this paragraph is a response to Cardell, and so it
was probably inserted into the Craft Laws after the run-in with the
Cardells and Olive Green in 1959. This again is an indication that
Gardner did not promulgate the Craft Laws as a document for the Book of
Shadows until about 1960, when Mr. Q was initiated.
----------------------------------------------------------------------
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3069
Classification: IT.IV.C.2.e
Title: Symbolism
Author: Grand Master of the Order of Shuti
Temple of Set
Date: December, XXIV
Published: Dialogues I.3
(The section on "Neters" was published in
issue I.4)
Subject: Symbolism
Reading List: 2L, 2V
[copyright 1989, Temple of Set. Permission for electronic |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,543 | distribution by echo and on PODS has been given by the author.
No not copy or distribute further without permission of the
author or the Temple of Set.]
The first session of the year-XXIV Order of Shuti Workshop
discussed symbolism.
While the study of symbolism itself is not a primary concern of the
Order of Shuti, several of the Order's activities do involve
working with forms of symbolism, or are discussed using various
symbols.
The symbols of the twin lion gods, Shu and Tefnut, who together are
Shuti, are obviously of importance in understanding the activities
of the Order. The topic of symbolism was therefore chosen for the
introductory session of the workshop.
Application
In discussing this session and what would be discussed, the Grand
Master stressed that symbolism wasn't to be discussed simply as an
intellectual exercise, but that all participants should try to
apply the Setian yardstick of "application" to this discussion.
Each and every topic of this session (and all sessions in the
workshop) should be measured by the questions of a) Can it be
applied? b) Is it useful? c) Does it work?
What is symbolism?
One answer suggested by workshop participants is that symbolism is
a language of the unconscious.
It is a dynamic language in which one image, a single symbol, can
conjure up archetypical impressions, complex or complete concepts
and/or meanings, rather than being a structured language in which
many words and/or several sentences are needed to put together an
equivalent concept or meaning.
Another purpose of symbolism offered by the participants is to
serve as a metalanguage which has two levels or multiple levels of
meaning.
Each symbol or set of symbols can have one meaning to the
initiated, and another meaning to the uninitiated. That symbol or
3070
set of symbols could also have /different/ meanings to the
initiated, depending upon how the symbols are communicated, and how
they are mixed with other symbols. A statement in a symbolic
language could even have multiple meanings communicated at the same
time to the same person.
A lot of the symbols Setians use in our writings are like that.
When we read through the _Scroll of Set_ or the jewelled Tablets,
those of us who have been using the language of the Temple of Set
for a while will see certain words, and will know just from the way
the words are used that the author is writing symbolically as well
as grammatically, and he therefore means "this type of thing".
This symbolic use of language lets us add meaning to an article
without adding substantially to the size of that article. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,544 | Those who haven't been in the Temple of Set long enough to pick up
on that symbolic use of language will miss almost all of that
meaning on their first reading.
This is one of the reasons why we all find it useful to reread past
issues of the _Scroll_ and to reread Tablet articles. It enables
us to read meaning in an article that we may have missed on an
earlier reading.
It sometimes happens that "unintended" meaning is found in an
article during such a rereading.
Even though the author may not have consciously intended to convey
a certain meaning, that author's Higher Self may have influenced
the writing in such a way as to symbolically give a specific
message in the writing. These messages remain hidden except for
those who can perceive and understand them.
On the other side of the scale, if our writings are read by someone
totally unfamiliar with occult symbolism, then the message can be
totally lost, and the reader may never see it.
Symbolism can be visual (examples are the Pentagram of Set,
pictures of the Egyptian Neters, etc), and verbal (the closing we
use on our letters, "Xeper and Remanifest", is a statement and
reminder of our dedication to this Formula, a way of developing and
keeping the habit of Xeper and Remanifestation going strong).
Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.),
as is each Neter (Shu, Tefnut, Sekhmet, Bast). A lot of principles
can be used as symbols which have more meaning to the initiated
than they do to those who just read about them in a dictionary.
Visual and verbal/written symbols involve just one of our senses
(sight). If you include verbal/spoken symbols, we then involve a
second sense (hearing). We then asked the question, "Are there
symbols which are perceived and communicated through each of our
other senses?"
The first examples offered by workshop participants were incense
and music: Incense can bring about different emotions and responses
through the sense of smell. Music can bring about different
3071
responses through the sense of hearing, in ways totally different
than the verbal symbols do (the difference between right brained
behavior and left brained behavior).
Where does symbolism come from?
When dealing with incense and music, we are leaving the mental
processes and intellectual reactions that visual symbols will
evoke, and going instead to the more reactive, bodily, reactions.
We react to the smell of bodily feces with distaste because of the
body's reaction to that sort of an input. We find the fragrance
of a rose very pleasing.
One of the reasons we use fragrant incenses during a ritual is to
bring about bodily reactions which enhance a ceremony because of
the smells and our reactions to the smells.
The discussion of one question leads to another. We learn the
reactions / interpretations / meanings of visual and verbal symbols |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,545 | (at least those discussed above). Do we also learn reactions to
incenses and music, or are those reactions more innate?
The first response was that our reactions and interpretations, even
our likes and dislikes of music are learned.
The example given was classical music, which strikes some people
as very soothing and relaxing, and which is likely to put these
people to sleep. But others who are aware of the intelligent
dynamics and many other ingredients of classical music will find
the same music very stimulating.
(We believe that the workshop participant was thinking about the
lighter classical pieces, such as "Tales from the Vienna Woods,"
and not the more active pieces such as "Night on Bald Mountain.")
The second response disagreed with the first, pointing out that
regardless of whether they are used in classical, modern, or any
other form of music, harps and strings tend to evoke emotional
(peaceful) moods, while drums are more primal and physical, evoking
more active responses.
The next example we discussed referred to the sense of smell. To
a farmer, feces and fertilizer are pleasing and filled with
promise, a smell of promised growth and life, a totally different
reaction than most people will have (especially after scraping a
dog's refuse off the bottom of one's shoe).
Similarly, an inlander's first pleasant reaction to sea gulls on
wing, grace in motion, can be compared to the reaction of those who
live on the beach and have to live with the noise and the mess and
the droppings left behind by those very same sea gulls.
These examples tend to support the theory that we learn our
interpretations of the sounds and smells around us.
It seems from these examples that our reactions to inputs are
learned, or at least they arise from our experiences. The question
3072
then becomes, can symbols have innate visceral responses, or is the
response to a symbol necessarily a learned one?
To look at innate responses, the original responses to stimuli, we
necessarily looked at children.
For instance, children generally have no innate response to feces,
and will often eat them until they learn not to. They later learn
to either react with disgust to feces, or to view them as
fertilizer and the source of life.
The first example of a possibly innate response brought to the
discussion was that of the ephemeral beauty of a butterfly on the
wing. None of the participants could envision any child's reaction
other than awe and delight at such beauty (or at least none would
admit to any other vision).
This brought forth remarks concerning innate childish "awe", where
almost everything is new and wonderful.
Children as they begin to distinguish between the multiple events
and objects in their world are simply delighted at the beauty and
diversity they find around them. There is no "evil" during this
time -- only the beauty of nature. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,546 | Few of us have any reason to unlearn this initial response to the
butterfly. These reactions can therefore be considered innate,
stemming from the earliest days of our consciousness. Other
reactions, unpleasant reactions and also more complex reactions,
seem to be learned over time.
Therefore, there's some of both types of reactions. People will
have initial reactions to many meaningful symbols and inputs, but
their reactions can be modified by their experience and training.
This discussion raised yet more questions, for which no answers
were attempted during this workshop. The questions were, how much
of our symbolism is learned, and how much of our symbolism is
innate? And if some form of consciousness or memory can survive
from one life to another, then how much might be remembered from
past lives?
Symbols may or may not come to one's attention. An extremely
visually-oriented person may not notice or respond to other types
of symbols, such as a room's smell, or a background level of music,
while those who are oriented towards those senses will respond to
those inputs, but perhaps not to others.
Symbolism may have personal and/or experiential meaning (such as
the manure used to plant your garden or that you step in), or
symbolism may be abstract (learned and used in writing, teaching,
or jewelry, but not something that's impacted upon you in the
past). This is the difference between a) the visceral response,
which may be innate and may also be a learned response, modified
through experience or training, and b) the mental response which
must always be learned or developed.
The Grand Master wishes to note that the discussion at this point
3073
had unintentionally left the strict topic of symbolism, and was
dealing instead with experience and reaction to stimuli, on the
unspoken assumption that these reactions applied to our use of
symbolism.
We feel this to be a valid assumption, since the pleasant reaction
we have to a butterfly or to a unicorn extends to and impacts our
use of those images as symbols. Those with differing reactions to
sea gulls as described above would similarly have different
reactions to Johnathon Livingston Seagull's story.
Also, by concentrating on experience and reaction rather than
symbolism, we temporarily lost sight of the most important measure
of symbolism -- that of meaning.
Yes, music has impact, but that music is symbol only if its impact
includes meaning, such as the sense of freedom and power that
accompanies the visual image of the "Flight of the Valkyries" and
similar images of meaning those who are familiar with the movie
will get from various pieces in the sound track from 2001.
Likewise incense is symbol only if its impact includes meaning.
That meaning may be supplied by the smell, or that meaning may be
supplied by knowledge of the ingredients within the incense.
Meaning may also be supplied by the words used during the censing
of the chambre. Without some meaning, incense is not symbol, but
only smell. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,547 | Closely related to the sense of smell is the sense of taste, and
it's fairly easy to see that certain tastes can have meaning as
well.
During Passover Seder, a ritual meal of thanksgiving and freedom
(celebrating the Exodus), Jews will dip greens into salt water and
eat the salty greens, to remind them of tears shed by the Jews in
bondage. They will eat bitter herbs to remind them of the
bitterness of slavery.
Likewise, there can be kinesthetic symbols as well.
We feel different when we hold a sword in ritual as opposed to when
we hold a dagger. We feel different when we are standing up than
we feel when we are sitting down, and different still when we are
kneeling or laying down. We feel different in charged rooms, dry
rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms.
Uncontrolled, these latter experiences are just stimuli.
Controlled and used meaningfully, these latter experiences can be
symbols, manipulated and understood as such.
How should symbolism be used?
The first obvious use of symbolism is in the communication of
ideas, whether written, spoken, or communicated through one or more
other senses.
Based on the idea that a single symbol can have a whole galaxy of
meaning, a useful communications skill is the ability to use
3074
symbols in the proper places, in the proper ways, to communicate
more meaning in a smaller package (with fewer words).
Perhaps of greatest importance within the Temple of Set are the
magical aeonic Words: Xeper, Remanifestation, and Xem, and the
preceding Words of Indulgence and Thelema. By using these Words
in writing or other forms of communication, we communicate the
meanings associated with those Words.
If I say the word "Xeper" to an initiate, it means something
totally different than it would mean to someone off the street, and
it means something totally different to a Setian than it would mean
to an Egyptologist who /thinks/ he knows the Egyptian god Xepera.
Our use of the Word is quite different and the symbol carries so
much more meaning than just the word "Xeper" would carry in a
modern Egyptian dictionary.
This use of symbolism doesn't apply just to magical Words or
Formulae, but applies to symbols of many different kinds, in many
different uses.
You'll sometimes find certain words capitalized in text, as are
"Words" and "Formulae" above. When not overly used, this is a
clear indication that the author wishes you to view these words
with their symbolic meanings, rather than their normal meanings.
During group ritual, certain words will be spoken more
flamboyantly, perhaps louder, perhaps longer, and often with more
gesturing. These words are then generally being used symbolically,
with special meaning at least to the speaker, if not to other
participants. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,548 | Symbolism can also be used in Lesser Black Magic, as tools to
influence certain people (singular or multiple) in certain ways.
The magician (or politician or religious leader or arts director
or other manipulator) will use lighting, music, fragrance, and
other symbols in ways particular to their audience's response to
the symbols.
Symbolism can be used upon ourselves in a similar manner, to bring
out responses from us that we want to bring out, as in ritual or
as an aid to Xeper.
Words which have become symbols to us can be used as a means of
increased concentration, as a visual mantra or as a sensual mantra.
Such mantras can be used in ritual, in nonritual meditation, or
whenever we choose to remind ourselves of the principles carried
within that symbol.
Over time, some symbols can become richer and can carry more and
more meaning to those people who work with the symbol.
These symbols can become "magnetic", in that each use of the symbol
brings forth yet another repetition of the symbol. Each reference
brings forth a constellation of meaning, with one meaning and use
leading to another. Each use of the symbol sparks, or attracts,
another use of the symbol.
3075
In these cases the symbols will often be repeated over and over
throughout a conversation or other communication, each time
exercising one or more of those meanings, and through the course
of the communication this symbol can almost hold or reflect an
entire world view. This is the way the people influenced by the
symbol see their world.
At a political rally the symbol might be "America", "Democracy",
or "the Party" (citizens of other countries may substitute those
symbols meaningful in your domain). To some, the symbol might be
"the Environment".
The symbol "Xeper" has a similar impact within the Setian culture.
Group consensus is important for communication through symbols.
Different groups can have differing uses of symbols, and attempts
to communicate between these groups using the symbols particular
to one group (or those symbols which are viewed differently by
different groups) can result in confusion or worse.
Because Setians come from such diverse backgrounds, we have various
communication problems related to these diverse backgrounds.
Members from the O.T.O. may know all of the Qabalic
correspondences, while members from the Wiccan background couldn't
care less about the Qabalic attributions, and have correspondences
which are totally different. Numerologists apply different
meanings to their numbers than do the Qabalists. And all of these
symbolic systems work.
But very, very few of them work for all Setians.
Qabalists within the Temple of Set who write articles and/or
letters steeped in Qabalic symbolism find that very few others care
enough about their symbols to wade through the text. Those from
other backgrounds with intensive use of symbols similarly find |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,549 | difficulty communicating within the Temple of Set, since our
symbolic vocabulary is so much less cohesive.
This lack of similarity in symbolism affects not only written
communication, but also ritual activity.
Each pylon seems to develop its own pattern of symbolism, and
inter-pylon rituals can at times be very difficult. Fitting many
diverse magicians with their diverse backgrounds into one
meaningful ceremony can be a challenge, a challenge faced at each
Conclave, and at each activity like the Order of Shuti Workshop.
Language of the Unconscious?{fn 1}
The first question asked by the Grand Master was, "What is
symbolism?" The first answer received was, "A language of the
unconscious."
Parts of the workshop's discussion might seem to support this
definition, while others contradict it. So let the Grand Master
speak:
3076
Symbols have many attributes. Among the more important of these
attributes is their ability to cause reaction in their audience,
visceral if not innate reactions, as discussed above.
Elizabeth S. Helfman, in her book _Signs and Symbols around the
World_, defines symbol as being: "anything that stands for
something else."
Look in your dictionary. Mine includes several definitions of
symbol and symbolism, including:
>> Symbol: 2: something that stands for or suggests something
else by reason of relationship, association, convention, or accidental
resemblance. 5: an act, sound, or object having cultural significance
and the capacity to excite or objectify a response.
>> Symbolism: 1: the art or practice of using symols esp. by investing
things with a symbolic meaning or by expressing the invisible or
intangible by means of visible or sensuous representations; as a: the
use of conventional or traditional signs in the representation of divine
beings and spirits, b: artistic imitation or invention that is a method
of revealing or suggesting immaterial, ideal, or otherwise intangible
truth or states. 2: a system of symbols or representations.
Symbolism is an art, a practice, something which is done. It is used to
communicate meaning. It is a language.
Our visceral responses to symbolism may be unconscious, but if
that's all there is, then have we received and/or responded to
meaning?
The transmission and communication of *Meaning* requires some
form of consciousness.
Let's use the word /Awake/ to mean the highest form of consciousness.
Remember -- the capital letter indicates I'm using a symbol; Setian use
of this specific symbol (Awake) most often refers to Ouspenski's
heightened state of consciousness and awareness, a state of being
totally awake. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,550 | For simplicity, let's assign a whole range of various levels of
conscious awareness to the name "conscious". This name can apply to
heightened states of consciousness which those we would call Awake,
those that barely miss being Awake, down to the almost somnabulent
states in which most of mankind spends their day.
Finally, I would call the preconscious state one of consciousness in
this case, a state in which meaning can be received, interpreted, and
acted upon, without the individual being "consiously" aware that this
has happened. But if the individual's attention is brought to the
subject, then the symbol and its meaning can be recalled and the process
repeated without any difficulty.
If symbols are generated and communicated, if they are transmitted
and received, in one of these three states, then I believe we can
correctly talk about symbolism, about language.
However, if the generation and/or reception of the symbol is uncon
3077
scious, and/or totally unintended, then I propose that that instance is
not an example of symbolism, not language or communication, but rather
the accidental generation of and/or visceral response to sensory input.
[Now let us return to the discussion as it took place in the
workshop...]
Planetary Symbol System?
We know there are differences in the meanings of many symbols.
"Patriotism" can be exceedingly important to a Republican and
also to a Libertarian, but the meanings that this symbol will have can
be quite different in many ways.
This leads us to ask the question of whether there might perhaps be a
"planetary symbol system" in which some symbols at least can be found
commonly used in many or all cultures.
The cross, square, circle, and most or all simple symbols have been
found in use all over the earth. We therefore can ask whether their
meanings are similar, or are the symbols used simply because they are
simple geometric figures, but with meanings arbitrarily assigned by the
individual cultures?
One participant brought forth Ouspenski's example that "Table" has a
function, an innate form or essence, which can be perceived beyond
words, and beyond a learned experience.
"Table" provokes an image, feeling, or essence that is evoked through a
willed perception that extends beyond the actual set of tables that a
person may have ever experienced.
Ouspenski claims that at a certain state of consciousness the Aware
individual can see this deeper meaning or essence, and that this deeper
meaning or essence can be commonly perceived by all who reach this level
of consciousness.
Similar ideas were offered by Plato, and the concept of Platonic Forms
is very prevalent throughout the Setian use of symbolism. We often
speak of the Egyptian Neters as being Forms, the original or specific
essence of an Ideal.
This is certainly an area that needs deeper investigation. The workshop
session discussion however left the topic of abstract Forms, and instead |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,551 | investigated the historic use of symbols in various cultures.
Looking first at the more complex god forms, it seems each major
culture has a "trickster" god: Coyote fills this niche in several
Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes
and Mercury) in the Egyptian (Greek and Roman) mythologies.
The Trickster is that Spirit who makes you Think. He is the Spirit
who is unpredictable in his actions or reactions, who gets himself
and everyone else into trouble. In the process of doing so -- most
often after everyone is already in trouble -- he makes people
Think, and in the end he generally gets everyone out of trouble by
thinking.
3078
To represent the Trickster, each culture used that type of symbol
or god form which for them was most appropriate for that type of
character.
The coyote is a fairly independent and hard to track animal in
America, requiring more than the usual amount of intelligence and
stealth to catch. Monkeys similarly were appreciated for their
seeming intelligence and playfulness, and so Egyptians assigned the
Trickster attribute and the monkey's form to Thoth.
The question becomes ... is this type of being, this symbol,
something which is universal, cross-cultural, or is it something
which happens in just a few cases, and many other societies never
had any use for it?
Jung was exploring this area. He defined specific symbols which
he felt were common to many or all cultures. They were fairly
common within his culture and Jung did manage to validate them with
some cross-cultural study.
We still need to ask how complete his studies were, how extensive
and wide spread.
Given people in extremely different environments, such as the
Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people
have many different experiences, totally different social and
physical environments, it can be expected that these people would
have very different reactions to the symbols that Jung thought he
had commonality on.
Jung's _Man and his Symbol_ was recommended by one participant as
containing documentation on his cross-cultural studies in this
area.
Not having access to any resource materials that would answer our
questions at the time, the workshop session then proceeded into the
topic of Egyptian Neters and the use of Neters in symbolism.
Neters
The Workshop discussion of Egyptian Neters started with a brief
discussion of the Egyptian languages.
The ancient Egyptians used three different written languages, the
hieroglyphic, hieratic, and demotic.
The demotic language was a mostly alphabetic language used for
common communications among those who could read and write. Its |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,552 | primary uses were for social and business reasons.
The hieratic language was a pictographic language related to the
hieroglyphic, but in which the pictographs were abbreviated and
simplified to speed writing. It was used for important state
documents and many later religious texts.
The hieroglyphic language was the most ornate of the three
languages, the most ancient of the three languages, and the most
symbolic. It was used for the most important religious and
3079
philosophical statements, and for the most important state
declarations.
Many of the symbols used to form the hieroglyphic language had
assigned sounds, and many others did not. In addition to the
sounds and symbols used to form words, the Egyptians used
determinatives, signs added to specifically identify each word.
Through the use of the determinative, it was impossible to mistake
one written word for another, even if verbal sounds were the same,
even if the letters used were the same.
This use of a purely symbolic, picture-oriented language encouraged
the ability in the learned ancient Egyptians to think with right
brained methods while doing the left brain activity of reading.
It also encouraged these educated and intelligent Egyptians to work
with symbols as they worked with language. They were able to
communicate ideas and ideals in a language particularly well suited
to this purpose.
Setians use the ancient Egyptian neters as symbols, representing
aspects of the world, or aspects of the individual. We feel this
is very close to the way the higher initiates of the ancient
Egyptian Temples, the priests of the Temples, and the smarter
pharaohs used and viewed their neters. The neters were concepts
that could be communicated to and shared among the initiated,
rather than being actual gods and goddesses.
The common man may very well have believed in the literal existence
of his many gods and goddesses, but we believe the elite of the
Egyptian society understood that these neters were purely symbols.
When the Egyptian elite paid homage to the neters, they paid homage
to the aspects of the universe or of the self represented by those
neters.
One neter of obvious importance is Set. In dealing with this
symbol, we try to identify the original meaning of the symbol, and
try to eliminate the corruptions of the symbol imposed by the later
rule of Osirian religion.
Rather than take space here to discuss the corruptions and
distortions that were applied to the symbol of the neter Set
through the Osirian culture, we'll simply refer the interested
student to appropriate books in the reading list: 2A, 2E, 2G, 2W,
and 2AA.
It is rather clear that the use and peripheral meanings of the
neter Set changed over time. The study of Set must therefore
include the careful consideration of the source of whatever
writings are being studied. Fortunately most other Egyptian
symbols/god forms did not change significantly over time, and such
care need not be used in studying and working with them. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,553 | The neters were used and viewed as symbols. But the Egyptian
temples _were_ temples, and were recognized as religions, not
simply as centers of enlightened philosophy. This brings up the
question: Do/did the Egyptian Neters actually exist? Were these
religions founded to worship or work with beings that actually
3080
existed? Or were they simply the creations of the ancient Egyptian
priesthoods?
Rather than tackle immediately the question of whether the Neters
actually existed, workshop participants first chose to examine ...
Egyptian Priesthoods
The first statement made about these priesthoods was that each
temple in Egypt taught a different area of philosophy or knowledge.
Those temples dedicated to a major neter or god taught that their
primal Form was the First Cause. These were the major temples of
the land, and an initiate who studied at temple after temple would
be presented with the opposing claims that each god was the god,
The Creator.
We noted in our discussion that the priesthoods of several of the
"minor" neters did not make any such claims. Thoth as a single
neter never seemed to be treated as the creator god; nor was Geb.
However, many of the major neters were treated as creator gods, and
many gods were intentionally combined into units (such as
Amon-Thoth-Ra) in order to form a god which would be powerful
enough to qualify as The creator god.
Neters as Symbols
We returned to discussing the neters as ways of viewing possibility
and potentiality, and ways of viewing different aspects of the
universe and of the individual.
For example, Ra, the sun god, was a most pervasive and powerful
being, since every single day, there he is in the sky. Ra was
consistent, reliable, and therefore powerful.
Similarly each force in nature was given a personality, because
each force in nature has a personality (or seems to, to those who
humanize such things). This is the basic principle behind most
spirits of most animistic religions.
These personalities are generally reliable. A rain cloud is going
to rain; it isn't going to add to the day's heat. The Nile was not
going to dry up -- it was going to overflow once a year, and
deposit good, rich, fertile earth upon the ground. Each force of
nature, each personality, was given a name, a face, and a story.
The most powerful stories, faces, and names are those that belong
to the creator gods. There are so many creator gods, that it's
really difficult to pin down an actual order of precedence.
This brings up the fact that there are many apparently conflicting
stories within the Egyptian mythology.
The Grand Master pointed out that in several Egyptian myths, Shu
and Tefnut are self-created. In others they were created by tears
of the master creator god (whoever he happened to be according to |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,554 | the story teller). In yet others they were created by the master
god's masturbation.
3081
Shu and Tefnut by definition are the first male and female. The
master god's masturbation in these latter stories was always male
masturbation, but Shu is the first male. Shu and Tefnut begat Geb
and Nut, but Nut was the all-pervasive universal sky that preceded
the first god...
This confusion is the result of centuries of Egyptian story
telling, and while some of it appears to be contraditory, most of
it is useful. We certainly must hesitate to consider this
mythology as one consistent symbolism, and must be careful if we
wish to communicate consistent meanings using these symbols, but
we have found value in this mythology.
Each story is a different way of looking at the world, a different
way of looking at the first cause, and of looking at the symbols.
By using these symbols, we can then indicate not only a symbol, but
also which way we are looking at the world.
Hence, if in ritual or other communication we call upon
Ptah-Geb-Nu, we are calling upon the creator of the earth and sky,
the god who created the physical universe. If instead we call upon
the Neter Ra-Ptah-ankh, we are calling upon the god who brought
light and life to this planet.
Having discussed these differing views of the world as expressed
by the many symbolic neters, we felt that this was a good point
from which to launch into a discussion of one of the ways in which
we look at Neters.
Set, the prime source of intelligence and the ageless intelligence
himself, is a wee bit complex for someone a mere 20 or even 200
years old to understand, regardless of whether we look at Set as
an actually existing being or instead as a master symbol.
So rather than try to encompass all of Set, intellectually or
emotionally, rather than try to understand all of Set, we can work
with neters which are facets of Set's being, facets of Set's
symbolism. Each neter can be thought of as a specific element of
Set.
As examples, Shu is one set of symbolism, one set of ideas, that
an initiate can work with to "get somewhere" with, to accomplish
certain initiatory goals. Tefnut is another set of ideas, as is
Geb, Isis, etc.
Rather than trying to encompass and work with the entire universe
simultaneously, grab whatever you can hold onto, work with that
handful, study that symbol or symbols, and see what it leads to.
We had originally intended to discuss whether or not the Neters
might or might not exist in their own right. Having discussed the
above, it seemed somewhat unimportant as to whether the Neters
actually exist. That topic will be left for a later discussion.
Bibliography
While the following books and papers were not necessarily discussed
3082 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,555 | nor referenced during the workshop discussion (or in completing
this article), the initiate interested in studying symbolism as a
subject on its own would be well advised to begin with this
bibliography. Additions to this bibliography are welcome, and
should be sent to the Grand Master. (_RT_ entries are from _The
Ruby Tablet of Set_.)
Barrett, Ronald K., "Book of Opening the Way (Key #4)". _RT_
IT.II.A.5.b.(1).(d).
Barrett, Ronald K., "Stele of Xem". _RT_ IT.II.A.4.a.(3).
Cavendish, Richard, _The Black Arts_. 4C (TS-3).
Crowley, Aleister, _The Book of Thoth_. 9L (TS-4).
De Lubicz, Isha Schwaller, _Her-Bak_. 2L (TS-1).
De Lubicz, Isha Schwaller, _Symbol and the Symbolique_. 2V (TS-4).
Fisher, Leonard Everett, _Symbol Art: Thirteen Squares, Circles,
and Triangles from Around the World_. NY: Four Winds Press,
MacMillan Publishing Company, 1985.
Helfman, Elizabeth S., _Signs and Symbols Around the World_. NY:
Lothrop, Lee & Shepard Co., 1967.
Jung, Carl G., _Man and his Symbols_. Garden City: Doubleday &
Co., 1964, 1968. Also NY: Dell Publishing Co., 1968, and London:
Aldus Books, 1964.
Menschel, Robert, "Remanifestation: A Symbolic Syntheses", _RT_
IT.II.B.3.e.(2).
Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3).
Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil",
and "The Dialogue". _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2).
Regardie, Israel, _777 and Other Qabalistic Writings of Aleister
Crowley_. 9M (TS-4).
Schaefer, Heinrich, _Principles of Egyptian Art_. 2R (TS-4).
=========
Footnote:
=========
1. The Grand Master wishes to digress temporarily from the workshop's
discussion, and to comment at this time on one of the first statements
offered during this discussion.
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3083
The God Set
by Setnakt
The best English study of Set is Te Velde's _Set, God of
Confusion_ Brill 1977. If this particular text is unavailable through
your library, I recommend a a short cheap and very reliable book by
George Hart: _A Dictionary of Egyptian Gods and Goddesses_, Routledge &
Kegan Paul, 1986. This very ambiguous god was alternately deified
and demonized depending on the cultural/political currents running |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,556 | through Egypt. Allow me to present here a brief history of Set.
Predynastically: Set was an important deity appearing in the art of the
Hamitic peoples living in the Ombos and Naquada regions. Interestingly,
his was the only god-figure not composed of parts from recognizable
Earth animals.
(The Hamitic speakers donated most of the terms to religious philosophy
to the Egyptian langauge that seperate it from other Semitic languages
including ba, ka, neter, etc. If somebody really wants to find the roots
of the Egyptian religion, they should go up the Nile and do some serious
anthropology among Hamitic speaking native cultures-- the roots of the
Nile may hold keys to Egyptian thought that mute stones do not).
Archaic Egypt: Set generally occupies a secondary role to his enemy
Horus, champion of the people of the North (except in the 2nd dynasty
when one pharaoh took a "Set" name rather than a Horus name.) Set is
intimately connected with teaching astronomy,the methods of agriculture,
medicine, and above all magic. He is said to have opened the mouth of
the other gods, and is the patron of the sem ritual. His cult titles
include "Great of Magic" and "Eternal". There is indeed evidence that
Set is set apart from other gods to die (Bonnet's commentaries on the
Pyramid texts).
The astronomical cult, which placed the afterlife in the region of the
Northern heavens -- particularly in and around the constellation of the
Great Bear was replaced in the Fourth dynasty by a growing sun cult
centering on Re and Horus. The great stellar monument that Imhotep
designed were replaced by the solar pyramids of the Fourth and Fifth
dynasty's. (Notably Cheops took no chances in the great Pyramid's
design -- although outwardly a solar monument he had a hole bored
through the stones aligned with the position of Alpha Draconis (a star
in the Great Bear called Thuban = "the Subtle One" a Set cult
title?) just in case that was where his ka was heading.
During the next few dynasties (4 - 17), Set is generally
ignored. His functions are absorbed into other gods. Thoth picks up the
attributes of magic, Osiris picks up the attributes of Mysterious time
_djet_ as opposed to exoteric time _neheh_. Set keeps his attributes a
storm and stellar god, and gradually comes to be associated with all
night fears -- nightmares, desert fiends, and bad animals such as the
hippo and the jaguar of the South. He is mentioned in a famous 12th
dynasty writing called _The Discourse of a man with his ba_ in which his
solar aspect IAA is referred to. Bikka Reed has a great translations of
this text.
In the 18th dynasty a remarkable Pharoah Hatshepsut reintroduced the
worship of Set by building a Temple dedicated to him and Horus the Elder
at Ombos. This marked a strong interest in Set's eternal nature, for
3084
example in Hatshepsut is the prophecy (which she had placed in her tomb
at Der el-Medina) that "She will not only enjoy the days of Horus, but
the days of Set will be added to her span."
She was also interested in the antinomian nature of the Set cult -- in
fact she preformed one of the most scandalous acts available to a woman
-- she acted as a man. This early feminist clearly found Set, a great
archetype to Work with. Set was popular among her family until the
Kingship of Akhenaton (may he be reborn forever drowning in the jaws of
Sobek the crocodile god).
The very militaristic pharaohs of the Nineteenth dynasty, who were
probably descended form a family of Set priests at Tanis, delighted in |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,557 | Set both in his militaristic role and as God of Foreign places. Ramses
II for example called himself the Son of Set. The Set cult too was very
popular with foreigners coming to live in Egypt. His worship has always
been connected with the outsider.
The Twentieth Dynasty began by looking very favorably on this god, as is
shown in the name of its founder Setnakt, "Set is Mighty." There is also
considerable evidence that the set cult was favored among artisans of
the time (see Romer's _Ancient Lives_, Henry Holt, 1984, and if you've
got as copy of Stephen Quirk's _Ancient Egyptian Religion_ check out the
beautiful Stella of Aapehty -- probably the most beautiful surviving
example of Setian art).
By the end of the Twentieth Dynasty, as the funerary cult of Osiris
became the dominate force in popular Egyptian religion,more and more,
Set as the murderer of Osiris became the Evil One. In fact by the Twenty
Sixth dynasty it was a common practice to disfigure any representations
of Set. He became --for all practical purposes the Christian devil. Some
scholars have even derived the name Satan from Set-Hen, a cult title
meaning the Majesty of Set, but I am dubious of this particular
derivation.
However Set was not down for the count. During the Ptolemaic period Set,
merged with the Greek titan Typhon, became the figure for the _goes_ or
sorcerer to use. After Hermes the most often invoked god in the Magical
papyri is Set-Typhon. This entity was used to bring spirit helpers (
bird would fly down and announce that the magician was now under the
protection of a god -- a popular Typhonic practice outside of Egypt as
well see Morton Smith's _Jesus the Magician_). Set was also the god to
invoke to send dreams, perform healings on the head or spinal column,
and to cause enmity between enemies.
There seems to be a few common threads running through the Set cult: the
quest for immortality, antinomianism, and the practice of magic. Perhaps
this is why Michael Aquino's current Temple of Set finds this figure so
appealing as an archetype for the Left Hand Path. Like Hatshepsut before
Aquino has Opened the Mouth of this ancient god, and the articulation of
the Principle of Isolate Intelligence is available to us today.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3085
Sources and Resources for Asatru
Organizations:
The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ
85547
The Alliance is the linear descendent of the Asatru Free Assembly. They
are a democratically run national confederation of independent kindreds
who meet once a year in an Allthing to conduct business. It is
essentially conservative and libertarian. "The Alliance is based upon
the ancient model of tribal democracy known as the Thing, and member
kindreds support a code of laws we feel necessary to preserve and
protect Asatru from those who would dilute, subvert, or in any way harm
our religion. Membership in the Alliance is encouraged for those who
actively promote and believe in the Aesir and Vanir and our collective
Heathen Heritage. Anyone interested in joining the Alliance should
contact the kindred of choice for acceptance. There is no membership in
the Alliance except through a kindred. Applicants must subscribe to the
membership requirements of the kindred of choice and uphold the bylaws
of the Asatru Alliance." |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,558 | The Ring of Troth P.O. Box 18812; Austin TX 78760 The Ring of Troth was
founded by Edred Thorsson. He resigned in Spring of 2242 (Runic
Reckoning - 1992 C.E.) and has been replaced by Prudence Priest, most
well known as the editor of Yggdrasil. Due to the resignation of
Thorsson and several other members of the High Rede (i.e. Board of
Directors) the Ring is currently in reorganization, and it appears that
it will emerge much stronger than before.
The Ring is governed by an appointed High Rede of 9 persons who guide
the national affairs of the Ring. They offer a number of programs
include an Elder training program for prospective clergy, The Rune Ring
for study of the magickal properties of the Runes from within a Germanic
Pagan context, and recognition for local Kindreds.
The Ring of Troth requires that "its members affiliate for cultural and
religious reasons rather than for racial and political reasons. The use
of the Ring of Troth as a platform for any type of political or racial
propoganda will not be tolerated"
Dues are $24 and include a subscription to Idunna. If one does not wish
to join, Friends of the Troth may receive Idunna for $24 as well.
Magazines:
Vor Tru - $12/year. The Journal of the Asatru Alliance (see above
address). Concentrates on community issues within the Alliance, news
of kindreds, letters, etc.
Idunna - $24/year. The journal of the Ring of Troth. Idunna concentrates
on fairly heavy academic subjects, runelore, etc.
Mountain Thunder - $15/year, 1630 30th St #266; Boulder CO 80301. Glossy
covered and well put together. Usually excellent articles on relgious
issues of Heathenry, scholarly stuff, reviews, and opinion.
Uncle Thorr's Newsletter - $12/year, P.O. Box 080437; Staten Island NY
3086
10308-0005. Simple newsletter with ranting and raving from Uncle Thorr
and company, news from NY, and articles on lifestyle, runes, and other
topics.
Kindreds:
American Church of Theodish; 107 Court St, Suite 131; Watertown NY 13601
(Anglo Saxon Theodism)
Am Church of Theodish West; 9353 Otto St; Downey CA 90241
Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru Alliance)
Barnstokker Hearth; P.O. Box 1972; Seattle WA 98111-1972
Eagles Reaches; P.O. Box 382; Deer Park TX 77536 (Ring of Troth)
Mountain Moot; P.O. Box 328; Elizabeth CO 80107
Nerthus Heart; 27 Gap Rd; Black Hawk CO 80422
Northern California Kindred; P.O. Box 445; Nevada City CA 95959
Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160
Oak Rune Kindred; P.O. Box 3392; Galveston TX 77552 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,559 | Raven Kindred; P.O. Box 970; Amherst MA 01004-0970
Skelland Kindred; P.O. Box 7608; Clearwater FL 34618
Thorr's Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA 92308
Torwald Kindred; 1630 30th St #266; Boulder CO 80301
Vinland Kindred; P.O. Box 15431 PSS; Stamford CT 06901
Wulfing Kindred; P.O. Box 18237; Chicago IL 60618 (Asatru Alliance)
Yggdrasil Kindred; 1709 West Midvale Village Dr; Tucson AZ 85476
Recommended Books:
The Poetic Edda, Lee Hollander translation (basic mythology in an
excellently translated poetic version.)
The Prose Edda, Jean Young translation (basic mythology)
The Norse Myths, Kevin Crossley Holland (basic mythology in modern
language and retelling, excellent for readings or meditation)
A Book of Troth by Edred Thorsson (Not my favorite author and not a book
without many imperfections, but the only mass market book of the basic
rituals of Asatru)
The AFA Rituals, three volumes available from World Tree Books ($18 from
World Tree) The original ritual volumes from the Asatru Free Assembly.
3087
Introduction to Ritual and Invocation Tape ($7 from World Tree Books) A
basic cassette tape that goes through a ritual step by step, the other
side is a variety of invocations and prayers.
The last two are from World Tree Publications; P.O. Box 961; Payson AZ
85547 (checks payable to the O.F. of Arizona). World Tree is a service
of the Asatru Alliance and carries a number of tapes and booklets as
well as Thor's Hammers and statuary.
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3088
ADF BASIC RITUAL NUMBER ONE
by P.E.I. Bonewits, Sally Eaton and others
Procession, lead by D1 and D2:
D1: Ta muid anseo leis na Deithe a adhradh.
D2: We are here to honor the Gods.
D1: A Dheithe, an Airde, a Thabharthoiri ar Bheatha - eistigi
agus freagairt orainn!
D2: O Gods, High Ones, Givers of Life - hear and answer us!
Processional song:
We come from the mountains,
Living in the mountains,
Turn the world around.
We come from the oceans, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,560 | Living in the oceans,
Turn the world around.
We come from the fire,
Living in the fire,
Turn the world around.
We come from the breezes,
Living in the breezes,
Turn the world around.
Settling song:
She changes everything she touches,
And everything she touches changes.
Tree Meditation:
When e'er we stand in a sacred place
Beneath the Sun's or Moon's bright face,
In a circle's rim or shady grove,
Our spirits go to the Gods we love.
Let all our minds go clear and free,
and form the image of a treee,
A youthful sapling of the glade,
Whose budding branches cast no shade.
Around this tender, supple youth,
Are seen its sturdy forbearers growth,
Those forest Elders strong and wise,
Who nurture those of lesser size.
So close your eyes, and in your mind
Become one of the spirit kind.
Cast off your cares and disbelief,
and enter tree from root to leaf.
3089
Relax and breathe and center will,
Then let the peace within you swell
Until it is a thing profound.
Now send it deep in the ground.
In every little tender root
Feel water flow, and and then transmute;
The sap will flow through ever vein,
Our links to our ancestors regain.
Now let the sap rise in a flood,
And race to every branch and bud;
Each branch extend into the air,
Each leaf unfold in green so fair.
The gentle zephers toss each bough,
And to you calming breaths endow,
While rays of golden summer light
Give warmth and lend their power's might.
Let water rise and fire descend,
And lively air the branches bend; |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,561 | Thus firmly planted in the Earth,
The elements give us rebirth.
Now let the green entwine,
And form our sacred grove devine.
With branch and root our circle form,
And magic from mundane transform.
We all are rooted just the same,
We feel the same supernal flame,
We drink the water free to all,
We hear the gentle airy call.
Now let us feel our spirits surge,
And into one great spirit merge
To let the Lord and Lady know
That we are ready below.
And let us all link hand to hand,
Before all of the gods we stand,
And in this hallowed space we start
To show all that is in our heart.
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3090
Specifacation of ritiual:
Invocation of Ogma the Gate Keeper, or Mannanon in English and Irish:
(English by Sally Eaton, Irish by James Duran)
(visualization is a triangle shaped iris opening)
D1: A Oghma, a thiarna na nGeatai, a thiarna an Fheasa, oscail
na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar
do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol
a siul faidh muid slan. Molann muid thu mar gheall ar do
chumhacht. Siuil linn a Oghma!
or
D1: A Mhanannon, a thiarna na nGeatai, a thiarna an Fheasa,
oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag
siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn
cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar
do chumhacht. Siuil linn a Mhanannon!
D2: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways
for us. We walk in your footsteps, we walk your roads. Reveal to
us your teaching, reveal to us the way to walk in safety. We
praise you for the brightness of your power. Walk with us, Ogma!
or
D2: O Manannon, Lord of the Gates, Lord of Knowledge, open the
ways for us. We walk in your footsteps, we walk your roads.
Reveal to us your teaching, reveal to us the way to walk in
safety. We praise you for the brightness of your power. Walk
with us, Manannon!
D1: Siuil linn a Oghma...
D2: ...walk with us Ogma!
D1: Siuil linn a Oghma...
D2: ...walk with us Ogma! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,562 | D1: Siuil linn a Oghma...
D2: ...walk with us Ogma!
or
D1: Siuil linn a Mhanannon...
D2: ...walk with us Manannon!
D1: Siuil linn a Mhanannon...
D2: ...walk with us Manannon!
D1: Siuil linn a Mhanannon...
D2: ...walk with us Manannon!
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3091
Chant:
We invoke thee Ogma, Opener of every Gate
We invoke thee Ogma, Opener of every Gate.
You shall reach us, You shall teach us and reveal our fate.
You shall reach us, You shall teach us and reveal our fate.
(repeat nine times)
or
We invoke Manannon, Opener of every Gate
We invoke Manannon, Opener of every Gate.
You shall reach us, You shall teach us and reveal our fate.
You shall reach us, You shall teach us and reveal our fate.
(repeat nine times)
Invoke Matron of Bards (Bridget nominally)
O Bridget, our heart, Our brightest Queen;
Cast your blessings unto us.
We are your children, You are our mother;
So harken unto us.
You are the Cauldron now in our grove;
Earth-Mother inspire us.
O fire of love, O fire of life;
Please Bridget, come to us!
Triad invocations and consecrating of the waters:
Nature: Fill main chalice with whiskey and secondary chalice with water.
Hold them up and say:
D2: O spirits of the old times and of this place, our
companions, our teachers, hallow these waters. Share with us the
renewal of the Earth. Share with us comfort, knowledge, and
blessing. Speak to our hearts, that we may become one with you
all...Behold the waters of life.
D1: A sprideanna na seanaimsire, agus na haite seo, a
chomhghuaillithe,a mhuinteori, beannaigi na h-uisci seo duinn.
Roinnigi orainn athbheochan na Talun. Roinnigi orainn
suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le
go mbeadh muid in aon bhall libhse...Seo iad uisci na beatha!
Sip from each chalice and passes to D2 then to sunwise (left), saying:
Behold the waters of life.
Asperging song/chant (Fur and Feathers) for while waters being passed. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,563 | Fur and feather and scale and skin,
Different without, the same within.
Many of body but one of soul,
Through all creatures, the Gods made whole.
(repeat nine times)
3092
Ancestors:
D2: O people of the old times, our ancestors, our kindred,
hallow these waters. Share with us the bond of life upon the
Earth. Share with us comfort, knowledge, and blessing. Speak to
our hearts, that we may become one with you all ... Behold the
waters of life!
D1: A sheana, a shinseara, a mhuintir, beannaigi n h-uisci seo
duinn. Roinnigi orainn ceangal na beatha ar Talamh. Roinnigi
orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar
gcroi, le go mbeadh muid in aon bhall libhse .... Seo iad uisci
na beatha!
Asperging song/chant:
It's the blood of the ancients,
That runs through our veins.
And the forms pass,
But the Circle of Life remains.
Gods as a whole:
D2: O Gods of the old times, our mothers, our fathers, hallow
these waters. Share with us your power to regenerate the Earth.
Share with us comfort, knowledge, and blessing. Speak to our
hearts, that we may become one with you all ... Behold the
waters of life!
D1: A Dheithe na seanaimsire, a mhaithreacha, a aithreacha,
beannaigi na h-uisci seo duinn. Roinnigi orainn bhur gcumhacht
le go nginfeadh muid an Domhan. Roinnigi orainn suaimhneas,
eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh
muid in aon bhall libhse ... Seo iad uisci na beatha!
Asperging song/chant:
Mother I feel You under my feet. Mother I hear your heart beat.
Mother I feel You under my feet. Mother I hear your heart beat.
Father I see You where the eagle flies. Spirit going to take me
higher.
Father I see You where the eagle flies. Spirit going to take me
higher.
Praise offerings and major power raising:
The sacrifice: (see FESTNAME.TXT for diety names of holidays)
D2: Our praise goes up with thee on the wings of eagles; our
voices are carried up to thee on the shoulders of the winds.
Hear now, o Name, o Name, we pray thee, as we offer up this |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,564 | sacrifice of life. Accept it we pray thee, and cleanse our
hearts, giving to us of your peace and life.
3093
D1: Teann ar moladh suas chugat ar sciathain iolar; beitear ar
nglortha suas chugat ar ghuailne na gaoithe. Eistigi anois,
a..., an ..., mas e bhur dtoil e, agus sinn ag ofrail na
h-iobairte seo ar son na beatha. Glacaigi lei, mas e bhur dtoil
e, agus glanaigi ar gcroithe, ag roinnt arainn do chuid siochana
is do bheatha.
The Omen:
D2: Have you accepted our sacrifice of life and human effort?
D1: Give unto us an omen!
Possible repitition of Praise offerings and Omen seeking, if needed.
D1: Rejoice! The NAME and NAME have accepted our sacrifices!
Meditation on personal needs:
Repetition on group needs: done by D1 & D2
Induction of Receptivity:
D1: Of what does the Earth-Mother give, that we may know of the
continual flow and renewal of life?
D2: The waters of life.
D1: From whence do these waters flow?
D2: From the bosom of the Earth-Mother, the ever changing All-Mot-
her.
D1: And how do we honor this gift that causes life?
D2: By partaking of the waters of life.
D1: Has the Earth Mother given forth of Her bounty?
D2: She has.
D1: Then give me the waters!
Final consecration and sharing:
D1: A NAME, an NAME, Eistigi agus freagairt orainn! Bean- naigi
na h-uisci seo duinn. Muide do chlann, a mhol thu, agus anois
iarrann muid ort leigheas, beannachtai, cumhacht agus
tinfeadh... Seo iad uisci na beatha!
D2: O NAME, O NAME, hear us and answer us! Hallow these waters!
We your children have praised you, and now we ask from you
healing, blessing, power and inspiration .... Behold the waters
of life!
Passing song/chant:
Burn bright, flame within me,
Kindled of eternal fire.
Of the people I do be,
And the people part of me,
All one in many parts,
A single fire of flaming hearts!
Meditation on reception of blessings and reinforcement of group bonds: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,565 | 3094
Affirmation of success:
D1: NAME and NAME have Blessed us!
D2:Every time we invoke them, they become stronger and more alert
to the needs of their people.
D1: With joy in our hearts, let us return to the realm of mortals,
to do the will of the Gods and our own.
D2: Yet, before we leave, we must give thanks to those whom we
invited here today.
Thanking of the Entities involved:
D2: O NAME and NAME,
D1: A NAME, an NAME,
D2: We thank you!
D1: Go raibh maith agaibh!
All: Go raibh maith agaibh!
D2: O Gods and Goddesses of the old times,
D1: A Dheithe na seanaimsiri -
All: Go raibh maith agaibh!
D2: O people of the old times, our ancestors, our kindred,
D1: A sheana, a shinseara, a mhuntir -
All: Go raibh maith agaibh!
D2: O spirits of the old times, and of this place,
D1: A sprideanna na seanaimsire, agus na haite seo -
All: Go raibh maith agaibh!
D2: O Bridget, Fire of Life and Fire of Love, Mother of Bards
and Goddess of inspiration, we thank you.
D1: A Bhrid, a Thine Bheatha agus a Thine Ghra, a Mhathair na
Bardai agus Bheandia na Thinfeadh, go raith maith agat!
Closing of the Gates:
D2: O Ogma, Lord of the Gates, Lord of Knowledge, we thank you.
Now let the Gates Between the Worlds be closed!
D1: A Oghma, a Thairna na nGeatai, a Thairna an Fheasa, go raith
maith agat. Anois biodh na geatai idir na saolta a druidte!
or
D2: O Mhannon, we thank you. Now let the Gates Between the Worlds be
closed!
D1: A Mannonon go raith maith agat. Anois biodh na geatai idir na
saolta a druidte!
3095
Reversing the Tree meditation: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,566 | Our sacred grove the Gods do love,
The Earth beneath, the sky above,
But now this ritual must end,
Toward our home and hearthstone fend.
Again we cleat our mind and heart;
The branches shrink and pull apart.
The roots untie and backward turn,
And spirit fire less brightly burns.
Let water sink, let fire go,
Let gentle zephers homeward flow,
And as if in a cleansing rain
Become a single tree again.
Then from this solitary tree
Your soul breaks loose, a being free.
Your body calls, your spirit flies,
Returns, you slowly open your eyes.
Libation:
D1: To thee we return this portion of thy bounty, o NAME our
Mother, even as we must someday return unto thee.
Final Benediction:
D1: Let us go out into the world, secure in the knowledge that
our sacrifices have pleased the Gods and Goddesses, and that we
go forth upon the Earth under their protection.
D2: We have finished this ceremony!
D1: So be it!
All: Biodh se!
Recessional song/chant: Walk with Wisdom
Walk with wisdom
from this hallowed place.
Walk not in sorrow,
our roots shall ere embrace.
May Strength be your brother,
and Honor be your friend.
and Luck be your lover until we meet again.
***********************************************************************-
From:THE DRUIDS PROGRESS, Report #6. The DRUIDS PROGRESS is published
semiannually (Gods Willing) and is sent primarily to the subscribing
members of ADF. For Further information write: ADF, PO Box 1022, Nyack,
NY USA 10960-1022 (include a SASE). All Items accredited to "the
Archdruid" have been written by and are (C) 1990 by P.E.I. Bonewits. All
items created by other parties are (C) 1990 by them. All opinions
expressed, save those specifically attributed to the Board of Trustees,
are the opinions of the individuals expressing them and are Not official
3096
ADF policy. Reprint Procedure: Neopagan, Druidic, Medievalist and all
cultural publications may reprint any material written by P.E.I.
Bonewits, but his copyright notice must appear in full. If more than 250
words are excerpted, one cent per word should be donated to ADF. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,567 | ************************************************************************
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3097
PAGAN MANNERS OR
Are There Any Dead Animals in The Soup?
by Grey Cat, Members Advocate
---------------------------------------------------------------------
I can hear the outraged screams already. there are people out there who
believe that the very idea of "Pagan Manners" is a conflict in terms;
that "manners" are outdated, dishonest and hypocritical. Well,think
again. Manners constitute the only successful technique ever discovered
by humankind to enable groups and individuals, holding moderately
disparate views, customs or beliefs, to get along together. There are
things more important than manners; but, without manners,its unlikely
that a discussion will ever go to them. Pagan manners are fairly
simple and have nothing to do with which fork you use or how to word an
invitation. They have to do with respect for others' feelings and
beliefs. They most specifically have to do with recognition of the fact
that you should "judge not the path of your brother or sister for their
path is sacred." Manners are also the only way of attempting to grant
everyone the personal space which each of us needs. There have been a
number of attempts to write down a list of "thou shalts" and "thou shalt
nots" which will cover Pagan life. Here are several tries made by four
different people:
MY OWN OPINIONS 1. Never assume that you are invited to a ritual or
a non public gathering just because your friend is invited. Have your
friend call the group doing the event and ASK! (or call yourself). 2.
When participating in a ritual led by a group of which you are nota
member, ask ahead of time what will be done. SHould there be something
in the explanation, or in the set-up of the ritual area which bothers
you, just quietly don't participate in the ritual. 3. Ask the person(s)
officiating at a ritual before you place anything in the ritual area;
wear clothing or tools which might be considered unusual; or add private
energy workings to the ritual being done. 4. Never just walk out of a
cast ritual circle. Ask someone in the group sponsoring the ritual to
cit you a door if your really and truly absolutely have to leave. 5.
Don't make comments on the ritual, its leaders or the amount or quality
of the energy raised during the ritual unless such opinions are asked
for by the leaders. Save it for your friends, privately,after the ritual
is over. 6. Vegetarians, Vegans, Strict Carnivores, Diabetics, and any
others with very strong food preferences: no one minds your asking
quietly and politely "Which dishes have meat (sugar, spices, hot pepper,
etc.)in them?" When planning a meal for mixed Pagan/Wiccan groups, it is
strongly suggested that at least some of the dishes be vegetarian, sug-
ar-free, relatively non-spicy etc. At all times, within and without the
ritual context, always provide an alternative to alcoholic beverages. 7.
While many people have become far less secretive about their membership
in a Pagan group, it is never, EVER, permissible to "blow someones
cover". Do not ever call a friend or acquaintance by their Pagan name
or mention their membership in a mundane situation. It is also bad
manners - and a symptom of social climbing - to call an individual by
his/her mundane name in a Pagan situation. It always reminds me of an
extra calling John Wayne "The Duke" at a local bar. 8. Whether you
drink, take drugs or indulge in other similar behavior is completely
your own business. It is always wrong to urge such behavior on any other
individual. The majority of serious Pagan groups absolutely do NOT allow
anyone under the influence of drugs or alcohol to participate in ritual.
Do not be offended of you are turned away for this reason. If you are
taking a psycho-active drug for a medical reason it is very wise to
check with the ritual leader(s) so they will understand and can advise
3098 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,568 | you if they feel the ritual might be harmful to you. 9. Just because
most Pagans/Wiccans are under 40 and in reasonably good physical
condition, never assume that everyone is. Rituals and gatherings should
be planned so that those with physical problems aren't barred totally
from participation. Particularly in ritual, be aware that many more
people than you might think are "mobility disabled." Group ritual should
take place in an accessible area and some thought should be given to
designating a safe place for those not taking part in dancing to stand
or sit. Please be alert to anyone to whom help would be welcome. Help
them to find a campsite which minimizes walking - to the ritual area, to
the privies, to the eating area - whatever. Help them pitch their camp.
Don't make them feel unwelcome - most handicapped people have worked
extra hard on their magickal skills and may be able to add a great deal
to the power in ritual and to the success of the gathering. 10. When at
any sort of gathering, please be thoughtful. Particularly please observe
true quiet after midnight. No one minds if you and others want to stay
up all night talking or whatever. Everyone else minds a great deal if
you stay up talking and laughing loudly and/or drumming. Those hosting
a gathering should take the responsibility of keeping the noise level
very low in at least some of the sleeping areas - and designating it as
a quiet area. 11. Do not allow yourself to get the idea that you know
the One True,Right and Only Path! Even if you really do have the
conviction that what someone else is doing is "wrong", "incorrect",
"Left-hand path"or whatever, just don't talk about it. It is perfectly
permissible to refrain from participating in the activities of those
with whom you cannot feel comfortable. It is not acceptable to express
the idea that they "shouldn't" be doing it. This is not to say that if
you know of criminal behavior on the part of a so-called Pagan/Wiccan
group you should not report it. We must also be responsible for cleaning
up our own act. Paganism is glorified by its diversity. Please do not
allow yourself to express judgement by categories. Whether or not you
like or dislike blacks, Indians, Homosexuals, women, men, or whatever,
keep it to yourself! If you really and truly cannot feel comfortable
taking part in a ritual which isn't conducted according to the tradition
you follow or if you cannot be pleasant in company mixed with groups you
disapprove of, please just stay home.
PAGAN/CRAFT ETIQUETTE by Soapbox Sam
Listed below are not hard and fast rules, but some helpful guidelines
for those who would function smoothly in a craft/Pagan environment. 1.
Should you write to someone for information, always enclose an SASE
(Self-addressed, Stamped Envelope). Many of us receive several inquiries
a day. Sometimes just answering them, much less having to pay the
postage and buy envelopes, is a time-consuming, expensive task! 2.
Should your inquiry be about Pagan/Craft folks in your area, tell about
yourself, and how you came to have our names and wrote to is -after all
the Inquisition is alive and sick here in the heart of the Bible Belt.
Do not expect names and addresses unless they are already"public". Most
of us, even the "public" Pagan/Craft folks prefer to meet people slowly
and carefully over a cup of coffee in a public place, before we start
introducing you to our groups and our friends.Why should we risk when
you have risked nothing? ((Sometimes I get mail that simply has a name
and address on it and demand that I send the latest copy of my newslet-
ter or the names and addresses/phone numbers of all Craft people in the
writer's areas. One man sent me a letter raising hell because he has
(according to him) sent me $0.33 in the mail and was waiting on the copy
of my newsletter "I owed him"!Sadly, this type of letter is more common
than not... his letter and 33 cents, is ever sent, was never received.
3099
Do I really have to explain to grown mature adults about sending money
through the mails???)) 3. If you are invited to a gathering or festival,
whether by written or oral invitation, before you invite others, get
permission. Because of space, or other considerations, the number of |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,569 | people that can be accommodated might be limited, or certain individuals
or groups may not be welcome because of personality conflicts and
resulting disharmony. Also, if a weekend gathering is scheduled and you
can only arrive for the ritual and then must leave, ask if that is
OK...sometimes the ritual is the climax of the entire gathering, rather
than an event in itself; in that case to show up only for the ritual not
having been part of the entire event is to 'take-away' from the meaning
of the whole for those who were there! 4. Always inquire what you should
bring to any gathering. If you have received an official invitation, you
should have been told. But,assume nothing! Ask if you need to bring
food, robes, candles, drinks,eating utensils (forks, cups, plates, etc).
It is unreasonable and rude to assume that an invitation to a gathering
means that people just like yourselves, will expect you to come and eat
their food, use their utensils and leave a mess for them to clean up
after you have gone. If you cannot take food, then at least offer the
gatherings sponsors a cash donation to help defray their cost. If you
can't stay to help clean up afterwards, at least be considerate enough
to get your own refuse to a garbage container. 5. To be invited to
participate in another's ritual is NOT your right, but rather a
privilege and an honor. If you are unfamiliar with their tradition,
common courtesy demands that you at least inquire about enough informa-
tion to participate in a positive fashion, and most certainly, make no
assumptions about adding anything to the circle or placing your
"special' crystals, totems, whatever in the circle or at a specific
place within the circle without getting permission. Also, do not remove
anything from a circle even should you feel it doesn't belong, without
explaining why and getting permission. 6. It should not have to be said,
but then neither should any of the above: If these Pagan/Craft rituals
have no meaning in your life, and if you have just come for the fellow-
ship, then enjoy the fellowship and please do not attend the ritual. The
circle is a significant part of our entire way of life, not a reenact-
ment of some past event just for the sake of the pageantry. When we can,
we are pleased to share it with you, and we do so in Love and Light with
Peace and Laughter.
IDEAS FROM MERLIN THE ENCHANTER 1. Be Yourself... if you worry
about what others think, then you won't think for yourself... and if you
don't think for yourself, you may as well be dead! 2. Allow all others
to be themselves... just because Joe Blow from kokomo has blue candles
on his altar and you use only white ones, that doesn't mean he is the
son of Satan. We must each one be allowed our own Pagan path in freedom,
for if we cannot do that, then we have no freedom! 3. Let's stop all the
silliness of who is and is not a Witch, and what one must do to be a
witch. 4. Don't ask for someone's opinions unless you really want it!
More Witch wars are started because someone asked for another's views
and didn't like the answer they got! 5. Add a dose of good humor (the
worst Witches are the ones that take everything so S-E-R-I-O-U-S-L-Y!)
IDEAS FROM BEKET ASER EDITHSDATTERIt is necessary that we learn to
be just plain adult about working together - or even, just existing on
the same planet. 1. If you can't tolerate any slightest deviation from
your own tradition, do not take part in public or cross-cultural rituals
or gatherings. 2. If you have ideas of what should be in the ritual; or
what should not - go to the planning meeting and express your opinions.
3. If you delegate a task to someone else - you have made it their job.
The only thing you have to say is "Thank you". When and how they do it
3100
is their business so long as it is done at the moment it is required. 4.
Appoint somebody to keep notes of the planning meetings - as things are
said, not afterwards, or, inevitably, there will be disagreements about
the ground rules. 5. Gossip : There are a few situations wherein it is
legitimate to pass on "gossip". the following suggestions are not all
inclusive but may serve to give guidelines for judging: a. When a
major life change definitely is occurring to someone with whom you and
the person to whom you pass on the information - frequently work. b. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,570 | When you are acting as resource to help someone decrease a situation of
disagreement. c. When you really plan to take positive action to
alleviate the situation the gossip refers to. d. (This situation
really does not occur all that often.) When warning someone about an
individual whose practices are definitely undesirable for a reason
other than that you don't like them. e. When you have truly accurate
information to counteract damaging and inaccurate rumor. 6. When
examining a situation to decide whether or not you, yourself,are under
psychic attack, be sure to ask yourself if it couldn't be because being
under attack makes you feel important. 7. Within the group or group
structure, the High Priest and or High Priestess are generally entitled
to your respect and a certain amount of deference. If they really,
really don't know as much as you do, perhaps it is time that you take a
fond and friendly leave of them/him/her and begin a group of your own.
Obviously, group or group affairs are appropriate subjects for
discussion among all the members, and the HP/S definitely should be
willing to listen to reasonable suggestions. However, you joined the
group in order to learn from its leaders; a year or two of study prob-
ably doesn't qualify you to suddenly object to all their teachings,
methods, and beliefs. Above all, it is inappropriate to try to stir up
the whole group and "take over" the group. The leaders have put a good
deal of time, patience, thought and teaching into building the group and
giving it a good name - if you want to be Witch Queen of the Universe,
start your own group from scratch and try to become good enough to earn
status yourself. The goal is not big groups, it is the best possible
groups. For group leaders: They need to be grown-up enough to know that
everydisagreement isn't necessarily a personal attack. They need to
developleadership skills to avoid confrontation and inflexibility. They
needto know how to lead without dominating and they need an inten-
seinterest in the health of the group. The HP/S needs to listen to
theideas of the members and to use their ideas whenever posssible.
Theyshould be able to explain rationally why certain ideas cannot be
used. #30#
3101
Study of the Planetary Hours System
-----------------------------------
by Andrew Kettle.
1994
Introduction. Neo-pagan witchcraft has no central leaders, so
one of the questions that echos across the valleys
of the traditions is; "Are there to many cooks spoiling
the broth?" As most witches are fervent independants, and
self-assertively so, each will have a differnt approach
and opinion to such a simple observation.
Underneath the whole landscape of debate however, are
truths and basic historical facts being forgotten or
distorted? In certain instances it would be deemed
unavoidable in the present atmosphere of information
scavenging, where medium communications reveal past lives
and the knowledge from them to broaden the bookshelves of
the many esoteric book shops.
Be that as it may, studying the large expanse of
existing wisdom, at times similiar to looking through
water-glass, will relinquish many difficulties and
contradictions. To some this would increase the mysticism, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,571 | however when it is a matter of legitimacy where do we
stand?
Sample Text:
from "What witches do", Stewart Farrar,1989, Phoenix
Pub.,Wash. p.174.
"
Appendix 3. Planetary Hours.
These are the traditionally accepted hours for operating spells
which have planetary correspondences. Each day has a ruling
planet; our days of the week in English are mostly named after
the Teutonic forms of the planet-gods concerned. They are:
Sunday, the Sun; Monday, the Moon; Tuesday, Mars (Tiw);
Wednesday, Mercury (Woden); Thursday, Jupiter (Thor); Friday,
Venus (Freya); Saturday, Saturn. The First hour after sunrise
is ruled by the day's own planet, after which each hour is
ruled by one of the other planets in the order Sun, Venus,
Mercury, Moon, Saturn, Jupiter, Mars, and so on in rotation.
Thus Monday's second daylight hour is ruled by Saturn, Tuesda's
second by the Sun, etc. At sunset a new sequence starts with
the fifth down the list from the day's planet: thus Monday's
first hour from sunset is ruled by Venus, etc. The full list
is as follows: "
Disclaimer: I have it as a strong intention, to point out that this
acticle is not to be taken as a personal attack of the above
author or the publisher, or any other connecting party.
I have used Stewart Farrar's text only as a example of the
commonly published, and accepted, planetary hour concept.
Example:
Winter Solstice Timetable of Planetary Arrival and Departures for
=================================================================
3102
Eastern Australia (Brisbane area only) on the 22nd of June, 1994.
=================================================================
Wednesday
Time Planet Statis Planetary Hours
---- ------ ------ --------- -----
2.30am Jupiter Set. Mars
3.40am Mars Rise. Sun
3.50am Pluto Set. Sun
4.54am Moon Set. Venus
5.14am Twilight start
6.37am Sun Rise.
6.55am Mercury Rise.
8.14am Neptune Set. Moon
8.25am Uranus Set. Moon
9.12am Venus Rise. Saturn
11.06am Saturn Set. Mars
1.32pm Jupiter Rise. Venus
2.29pm Mars Set. Mercury
3.21pm Pluto Rise. Moon
3.53pm Moon Rise. Moon
5.02pm Sun Set.
5.31pm Mercury Set. Jupiter
6.25pm Twilight End |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,572 | 6.35pm Neptune Rise. Sun
6.46pm Uranus Rise. Sun
7.44pm Venus Set. Venus
10.23pm Saturn Rise. Saturn
Hypothesis: My hypothesis is that the 'Planetary Hours' concept
is a timetable, based primarily on simplicity, that
was developed in a age when astronomic technology
was largely unavailable, so resulting in such a
system; that in our modern technological society, as
a result of astronomic calculations being easily
accessable, that a new system of 'Planetary hours'
should be constructed upon 'Hours of Right Ascension/
Planets on the Meridian' where applicable or the highest point
of ascension, when the planet is not true to the horizon.
Conflict: As it can be deduced from the above table, certain
planetary hours occur when the planet in question is not
within the horizon. For example, the sun's planetary hours of
3am and 6pm are outside of 'daytime'; Mar's 2am is outside of
'Marstime'; the moon's 8am is external to 'Moontime'.
As a principle, I would remark that it would be of
assistance in rituals that the planet is in appearance and
that the optimum time would be when the planet is directly
above, the hour of Right Ascension/ Planet on the Meridan,
or highest point of path through the hemispheres. If the
'worshipper' was to have a difficulty with the domineering
effect of the planet being above them / on top of them, then a
principle of welcoming the planet at rise and farewelling the
planet at set are equally as valid.
Continuing, this would establish only one planetary hour in
each day, raising the question of practicality, though a rather
3103
erroneous matter, giving the examples hours of:
Mars (9.04am) 9am planetary hour,
Sun (11.49am) 11am planetary hour,
Mercury (12.13pm) 12pm planetary hour,
Venus (2.26pm) 2pm planetary hour, etc.
To this end, computer programs and/or annual publications
would easily create the availablity of the timetable, a future
project for any publishing house or any number of the pagan/
witchcraft magazine to have as a regular cloumn, thus giving
the practitioner the simplicity, not resorting to ill-advised
system as an alternative.
However, at this point it should be mentioned that, in
accordance with general perception, the physical planet
plays a symbolic role, that the planet is not the vehicle of
magical properties, but a icon, much as the moon is not Aradia
in person, but a mirror of her essence.
Furthermore, it is an accepted belief that the full-moon is
the time of 'Esbat', though in comparison the remaining
planets are given an inaccurate timetable; a perplexing
situation.
Toward, the modernising approach in witchcraft it should be
important to establish 'correct' instruction to ritual, upon
the understanding that it would be a great disservice to
entertain anything else but actuality; as the turmoil of the
word 'wicca' has caused in the movement, now accepted by most
as a redefined word, though all the same established upon
false impressions, an unfortunate situation historically
speaking.
An accurate approach to the craft, that is slowly being
supported as our cultures' resources and developing knowledge |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,573 | widely spreading with discussions and publications, will
result in a detailed sweep and clean of the old
misconceptions in the traditions and a polish to reflect the
light of modern education.
Conclusion: As with the modern approach of Planetary Hours, it should
be every members directions in tune with open-minded, clear
thinking not to accept a practice that is incorrect and to
strive establishing a strengthed tradition on the foundations
of accurate discovery of the originals of comprehension.
Such an approach would wash out the '14th century mass
illiterate' influence that customs have continued. Though
it must be seen that without this assistance there would
possible be no present existance of witchcraft, but a
rectification of this knowledge is by no means an attack.
Furthermore, it is suggested that a choice should always be
based on truth and not mislead by mistaken presuption.
---------------------------------------------------------------------
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3104
By: Alex Rigel
Source: "An ABC of Witchcraft", Doreen Valiente, 1973, Phoenix
publishing inc., Wash. pp.203-4.
"Initiations.
When witchcraft became an underground organisation, the Craft of
the Wise, it shared a characteristic common to all secret societies.
Admission to it was by initiation.
Such initiation required the newly admitted member to swear a
solemn oath of loyalty. When witchcraft was punishable by torture and
death, such an oath was a serious metter. Today, when witchcraft has
become like Freemasonry, not a secret society but a society with
secrets, the idea of initiationj still remains.
Initiations into witch circles nowadays take varying forms, as they
probably always did. However, the old idea that initiation must pass
from the male to the female, and from the female to the male, still
persists. A male with must be initiated by a woman, and a female witch
by a man. This belief may be found in other forms, in traditional
folklore. For instance, the words of healing charms are often required
to be passed on from a man to a woman, or from a woman to a man.
Otherwise, the charm will have no potency.
There is also an old and deep-seated belief, both in Britian and in
Italy, that witches cannot die until they have passed on thier power to
someone else. This belief in itself shows that witchcraft has been for
centuries an initiatory organisation, in which a tradition was handed on
from one person to another.
The exception to the rule that a person must be initiated by one of
the opposite sex, occurs in the case of a witch's own children. A mother
may initiate her daughter, or a father his son.
In general, for their own protection, covens have made a rule that
they will not accept anyone as a member under the age of 21. Witches'
children are presented as babies to the Old Gods, and then not admitted
to coven membership until they have reached their majority.
This rule became general in the terms of persecution. Secrecy upon
which people's lives depended was too great a burden for children's
shoulders to bear. It is evident, from the stories of witch
persecutions, that witch-hunters realised how witchcraft was handed down
in families. Any blood relative of a convicted witch was suspect.
The witch-hunting friar, Francesco-Maria Guazzo, in his 'Compendium
Maleficarum' (Milan, 1608, 1626; English translation edited Montague
Summers, London, 1929), tells us that "it is one among many sure and
certain indications against those accused of witchcraft, if one of their |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,574 | parents were founded guilty of this crime". When the infamous Matthew
Hopkins started his career as Witch-Finder General, the first victim he
seized upon was an old woman whose mother had been hanged as a witch.
There are a number of fragmentary accounts of old-time witch
initiations, and from these a composite picture can be built up. The
whole-hearted acceptance of the witch religion, and the oath of loyalty,
were the main features. There was also the giving of a new name, or
nick-name, by which the novice was henceforth to be known in the novice
was given a certain amount of instruction, and, if the initiation took
place at a Sabbat, as it often did, they were permitted to join in the
feast and dancing that followed.
In some cases, in the days of really fierce persecuation, a
candidate was also required to make a formal renunciation of the
official faith of the Christian Church, and to fortify this by some
ritual act, such as trampling on a cross. This was to ensure that the
postulant was no hypocritical spy; because such a one would not dare to
3105
commit an act which he or she would believe to be a mortal sin. Once the
postulant had formally done such an act, they had in the eyes of the
Church damned themselves, and abandoned themselves to hellfire; so it
was a real test of sincerity, and an effective deterrent to those who
wanted to run with the hare and hunt with the hounds. Such acts are not,
however, to my knowledge, required of witches today.
One of the ritual acts recorded as being part of a witch initiation
is that described by Sir George Mackenzie, writing in 1699 about
witchcraft in Scotland, in his book 'Laws and Customs of Scotland"
(Edinburgh, 1699): "The Slemnity confest by our Witches, is the putting
one hand to the crown of the Head, and another to the sole of the Foot,
renouncing thier Baptism in that posture." Joseph Glanvill's book
'Sadducismus Triumphatus' (London, 1726), had a frontispiece of pictures
illustrating various stories of mysterious happenings, and one of these
old woodcuts shows a witch in the act of doing this.
Her initiation is taking place out of doors, in some lonely spot
between two big trees. With her are three other women, one of whom seems
to be presenting her to the devil, who appears as the conventional
figure of a horned and winged demon. In practice, however, the devil of
the coven was a man dressed in black, who was sometimes called the Man
in Black, for this reason. The "grand array" of the horned mask, etc,
was only assumed upon special occasions.
A variant of this ritual was for the Man in Black to lay his hand
upon the new witch's head, and bid her to "give over all to him that
was under his hand". This, too, is recorded from Scotland, in 1661.
Information about the initiation of men into witchcraft is much
less than that referring to women. However, here is an account from
the record of the trial of William Barton at Edinburgh, about 1655,
evidently partly in his words and partly in those of his accusers, which
tells how a young woman witch took a fancy to him, and initiated him:
One day, says he, going from my own house in Kirkliston, to the
Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman,
as to appearance beautiful and comely. I drew near to her, but she
shunned my company, and when I insisted, she became angry and
very nyce. Said I, we are both going one way, be pleased to accept
of a convoy. At last after much entreaty she grew better natured,
and at length came to that Familiarity, that she suffered me to
embrace her, and to do that which Christian ears ought not to hear
of. At this time I parted with her very joyful. The next night,
she appeared to him in that very same place, and after that which
should not be named, he became sensible, that it was the devil.
Here he renounced his baptism, and gave up himself to her service,
and she called him her beloved and gave him this new name of John
Baptist, and recieved the Mark. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,575 | The Devil's amke was made much of by professional witch-hunters,
being supposed to be an indelible make given by the devil in person to
each witch, upon his or her initiation. However, it would surely have
been very foolish of the devil to have marked his followers in this way,
and thus indicated a means by which they mightalways be known. From the
confused descriptions given at various times and places, it seems
evident that the witch-hunters knew there was some ceremony of marking,
but did not know what it was.
In witchcraft ceremonies today, the new initiate is marked with
oil, wine, or some pigment, such as charcoil. However, as Margaret
Murray has pointed out, there is a possibility, judging by the many old
3106
accounts of small red or blue markings being given, the infliction of
which was painful but healed after a while, that this may have been a
tattoo mark. Ritual tattooing is a very old practice; and some relics of
this survive today, in the fact that people have themselves tattooed
with various designs 'for luck'. However, when persecution became very
severe, it would have been unwise to continue this form of marking.
The most up-to-date instance I have heard, of the marking of new
initiates, is the practice of a certain coven in Britian today, which
uses eyeshadow for this purpose; because it is available in pleasing
colours, is easily washed off, and does no harm to the skin. One wonders
what old-time witches would think of it!
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3107
By: Alex Rigel
Source: "Lid Off The Cauldron. A wicca Handbook", Patrica Crowther,
1992, Samuel Weiser inc., Maine. pp.34-
Initiation.
To become a witch you must have a natural inclination to worship the
Old Gods. It must be a feeling which springs from the heart and carries
you on towards your goal, in exactly the same way it happened to the
first witches thousands of years ago.
The approach must be in this manner. Any other attitude, such as
vulgar curiosity, a desire for power over others, or the selfish
intention of using magic to gain material ends, will only end in failure
and disillusion.
The Old Gods are ancient archetypal images of the divine powers behind
all Nature. They are the oldest gods known to man. Pictures of them are
painted all over Europe and show the great influence they had, even at
the Dawn of Time.
Just because they are so old, is no reason to believe they are in any
way 'out of date'. Our ancesstors were no fools: their way of life and
their culture is gaining more and more respect as the years go by.
Continuous discoveries about their skills and beliefs growing admiration
and amazement.
Their deities were a Mother Goddess and a Horned God, representing the
twin forces of life: male and female, light and dark, positive and
negative, Sun and Moon, etc. These complimentary aspects in nature are
'fact' and cannot be disputed. And, because the Gods are true
representations of the divine powers behind all manifestation, they have
endured through millennia, and will always endure.
Unlike many other religions, where contact with divinity is sought
through prayer and meditation, witchcraft teaches development of the
soul through the Eight Paths of the Witches' Wheel. These ways are part
of the Western Mystery Tradition. The West and the East are two very
different places. Eastern religions teach their followers to look
'within' for enlightenment, and although the West uses this method in |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,576 | meditation, it is only 'one' of the Eight Paths. The Western mind looks
'outward' and seeks spiritual grace by helping others. Thus, the witches
use their powers to help those in sickness or trouble.
The Awakening can begin as an urge which rises from the depths of the
soul. A state of boredom or despiration, which every human being comes
to at some point of incarnation, can become as a beacon to the spirit.
It is born to the struggling soul and to the complacent alike. Many
lives may be endured before it is realized that the true self must
take the initiative and begin to fight its own way out of the Cycles of
Incarnation, which, without the control of the Higher Self, may continue
indefinitely. Once the realization is born, and the quest begun, the
soul is on its way from manhood to godhood.
Regarding the Craft, it is wise to seek initiation from a 'genuine'
coven. This is not as easy as it sounds, as genuine adherents do not
seek converts, and therefore do not advertise for members. they believe
that if a person is sincere and determined enough in their desire to
belong to the Craft, they will, sooner or later, make contact.
There are, however, various ways of speeding things up a little, such
as contributing to one of the privately printed occult magazines, which
are usually run by people 'in the know'. Or even placing a small advert
in one of these papers. You can also write to the author of a book on
the subject, and send the letter via the publishers. It might then be
forwarded to a coven in your area, although I must add here that even if
3108
this happens, and you are invited to meet someone from a coven, it would
not be indicative of entry.
There are certain conditions which have to be fulfilled, such as
blending in with the personalities of the members, having read widely on
the subject, a willingness to submit to a waiting period, usually a year
and a day, among others. Yet these conditions are valid ones; you cannot
expect to be accepted quickly, but you will know that the witches you
meet have undergone similar obstacles themselves.
The ways of the witches are those of caution, especially where
strangers are concerned. After all, who would admit a stranger to their
home without an introduction, let alone to a temple of the Mysteries.
Care must be taken, too, in finding a coven which is in close
'rapport' with your own life-style, culture and character. But, once
contact is made, there is hope in finding a group where conditions, on
both sides, can be fulfilled.
Although some covens wear robes, the traditional way of working in the
Circle, is to be sky-clad, or naked. When you are brought into the
Craft, yoou enter as you were born, without clothes or ties of any kind.
The first initiation is virtually an introduction to a new way of life.
You are made a 'Child of the Goddess'; you are shown the tools of the
Craft; told the ways of working magic, and made to swear an oath to keep
the secrets of the Art. This is called the First Degree.
The Second Degree is the initiation proper. Thsis involves the concept
of symbolic death and symbolic resurrection, when you are re-born with
the new magical personality. A new name (of your own choice) is given to
you which represents the transformation, and by which, henceforth, you
will be known when in the Circle.
The drama of this mystery play implants its ideas firmly in the
subconscious mind of the adherent, and the mystery, which is enacted
on the material plane, sets the seal on the future.
It is not to be supposed that by initiation and teaching you will
automatically be 're-born'. A way will be shown, and knowledge
imparted, yet the journey is always 'alone' and the true 'will' tested
to the very brink of breaking point.
In a sense, when initiation takes place it is very much like daring
Fate to do its worst. One has taken a stand: "I announce to all creation
that I will endure to progress."
In witchcraft the soul develops a deeper understanding of 'being'.
This entails practice, which is why the Craft has grades of advancement. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,577 | The highest grade is the consummation of the mysteries, where ritual
yields to what is termed, 'The Secret of the Silver Wheel'.
There is also the imparting of certain 'secret' words, which, in
themselves, convey very little, but their secret intention 'is'
important and gently 'nudges' the aspirant onward.
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3109
ASC's And Ritual
This article by Anna appeared in Web of Wyrd, issue number 7.
***begins
Altered States of Consciousness (ASCs) are an integral part of ritual.
They can be defined as any mental state recognised by the individual as
different from his or her normal waking consciousness. As such, the act
of separating yourself from the mundane world, having a ritual bath or
shower and preparing the ritual space, is enough to induce some sort of
ASC in most people. Taking on a magical persona involves an ASC, as does
invocation of godhead, dancing or chanting to raise power, meditation,
scrying, and going through a guided visualisation or pathworking.
The use of ASCs in magic and ritual has many benefits. By means of a
guided visualisation or pathworking you can have experiences that would
harm you or be impossible in the mundane world. For example, in a
visualisation relating to fire you can stand in the midst of a roaring
fire or become the flame itself; experiences which might deepen your
understanding of the element fire. Another experience reached through
ASCs is that of the god or goddess being called down upon you, something
that enriches and enlivens your magical life.
Entering an ASC is normally part of the process of stepping onto the
astral plane, reaching the Otherworld, tapping racial memory or the
collective unconscious, contacting inner guides or obtaining information
from your own unconscious. To raise power, many enter an ASC by dancing,
chanting or using breathing techniques. It's then much easier to focus
your concentration, draw on energy, and let it flow through you and into
the object of the spell.
Simple ASCs shouldn't be forgotten. Being able to relax the first time
you cast a circle in front of everyone might help you remember the
words, and will certainly help you focus the power you need. Meditation
is another fundamental skill in magical arts, one that is used at all
stages.
Some ASCs can help you find out more about yourself. By doing so, you
can understand and remove the beliefs and blocks that prevent you from
developing, from using your magical abilities to their full extent.
These blocks are erected as part of the process of growing up. As an
example, if you're told often enough as a child that the fairies that
you see at the bottom of the garden don't exist, eventually you come to
believe it. Understanding and getting rid of this belief twenty years
later so that you can see the fairies again can be a long process, one
which can be speeded up by techniques using certain ASCs.
Like many things, ASCs are tools, often valuable, but also dangerous.
One danger is not coming out properly at the end of a ritual. Being in
an ASC can feel wonderful and it can be tempting to stay there. You see
it happening at some of the New Age workshops, where people get a nice
emotional spaced-out high from a session, and hang on to that feeling as
long as they can - "workshop junkie". The problem is that in an ASC you
do not always have full access to those parts of yourself needed to
perform mundane tasks like driving a car, or doing your job satisfac-
torily. Remaining in an ASC can be quite destructive if you need to |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,578 | function in the "normal" world.
3110
Occasionally an ASC can trigger what is known as an abreaction in
someone. Entering the ASC removes the barrier the person has put
between their conscious mind and a traumatic experience they've had. As
a result the person suddenly goes through the experience again, bursting
into tears, yelling with anger, shivering with fear, and so on. This
sort of reaction needs to be dealt with therapeutically; telling the
person to forget it only makes the experience and any problems it has
caused, worse for them. Not only does the person controlling a group ASC
experience need to be able to handle such abreactions, but he or she
also needs to be able, when putting a new group into ASCs, to recognise
individuals with borderline psychoses. The reason is that putting such
people into an ASC, especially trance states, can push them over into a
full-blown psychosis. For example, putting an epileptic into trance can
trigger epileptic seizures.
Control is an important aspect of ASCs. In a ritual, at least one person
should remain in control, able to take over and bring the group out if
anything goes wrong. That person makes sure that no-one is taken over by
an entity which remains after the circle, and that no inappropriate
suggestions are made. (In ASCs, especially trance states, you are much
more suggestible, and might inadvertently pick up someone else's comment
as a suggestion - after all, this is the principle upon which TV
advertising is based.) They also make sure that everyone comes out and
grounds properly at the end of the ritual.
Another area where control is important is where an ASC is entered from
another ASC. Pathworking, visualisation and scrying is often more
intense, more meaningful, if done in circle. This is because when you
start to do the pathworking or whatever from a mild ASC instead of your
own normal waking state, you tend to go further or deeper, and thus gain
more from the exercise. However, using drugs to enter an ASC before
performing ritual is a completely different matter. Drugs leave you with
no control over the first ASC you enter, so the outcome of entering a
second one can be quite different from what you expected. The harder the
drug, the bigger the problem is likely to be. A drug might, on a rare
occasion, have a place in ritual, but only when the effect of the drug
on the person taking it is known, there is a very good reason for its
use, and someone else is available to deal with any problems that might
arise. Drugs also sap the magical will and discipline by preventing you
from learning how to achieve the results you desire by yourself, and
encouraging you to be lazy. In the end your ritual work suffers.
ASCs are a fundamental part of magical ritual. The basic arts -
meditation, concentration and visualisation - all involve ASCs in some
form. It is easy to get caught up with the glamour of something
different, something that feels good, that is outside our normal
experience and upbringing, and forget that, like most things, there is
a negative side to ASCs. They are a tool; useful once you master them,
but dangerous if misused. For many, ASCs have become the basis of their
path to spiritual development.
***ends
B*B Julia
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3111
The Betty Crocker Cult
For the edification and entertainment of all, I am letting you all see
one of the rarest pieces of modern ritual literature today. it is |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,579 | copyrighted 1993, M. Perrin, Jersey City, NJ.
What Do Betty Crocker Cultists Believe?
For all intents and purposes, Betty crocker Cultists believe
whatever I, the Grand High Ladle, tell them to believe. The B.C.C. is a
cult in the truest sense of the word, with one infallible leader, me.
For indeed it was I, Badger Girl, who received the word of Betty, when
I least expected it, right in the middle of an episode of the French
Chef.
Thrust as I was, right in the middle of pagan controversies of
all stripes, it was clear to me that there was something missing in our
community as a whole. That thing was the Kitchen. Not just food, you
see, but the Kitchen, with all of its wondrous utensils, appliances and
storage capacities. I knew this to be the answer to many of today's
modern pagan problems. Betty told me so. "Go forth to the stove" said
Betty, and go forth I did, taking most of the women (henceforth to be
known as "Ladies") of Green Man Grove with me, as I hate to eat alone.
And lo! Many splendid things did befall us as we cavorted amidst
the Tupperware. Betty spoke to me as we did, and she sai, "Now you're
cookin', kid!", and of course, She was right. Soon we all tired and
Betty took advantage of the situation (as is Her way) to tell us of her
many colleagues in the world of the "Other Kitchen." She spoke of Oscar
Meyer, patron of fathers in the Kitchen, also She spoke of Lttle Debbie,
Goddess of cellophane wrapped snack foods. the tale of the Pillsbury
Doughboy (Poppin' Fresh, to the initiated), the God of phallic foods
that go "Fuff" was revealed to us, as well as the story of Mrs. Paul,
Queen of the Frozen Seas. Betty then bespoke of the twin deities of the
most sacred barbecue flame, Lee & Perrin, and also of Aunt Jemima,
keeper of the Holy Syrup (and it was good!). Finally Betty told us of
that most well preserved of holy mean, Earl Tupper and we were silently
awed by the miracle of the Burp Seal.
Surely did Betty talk a blue streak that fateful day! Then Betty
told me that She had chosen me to be Her Grand High Ladle on this
earthly plane, and to gather around me all the minions I couls strongarm
into the Cult. "You and your initiated minions shall be know to the
world as "The Dash Board"!" said Betty. Betty then explained the
hierarchy to be adhered to within the Cult. The lowest initiates being
the "Cups" and all higher initiates gradually getting smaller and
smaller until acheiving "pinchdom" if not actual "dashery." And so,
I said unto Betty, "Sounds good to me!" and she seemed well pleased.
This is how I became the Grand High Ladle. I am chosen by Betty
to lead you to the Kitchen and getyou all cookin'. If you choose to
follow, it will be by my say so and the approval of the Dash Board. The
initiation will be grueling and with any luck, really intimidating. You
seeker, may have finally come to the right place, then again, maybe not,
only i can be the judge ofthat.
Badger Girl, Grand High Ladle, BCC
3112
The Berserkir
This letter appeared in Web of Wyrd number 7:
With reference to the ongoing discussion of the berserkir or "bear
shirts" Viking warrior clan. P G Foote and D M Wilson state in their
book, "The Viking Achievement" (Sidgwick & Jackson UK 1970) that the
berserkers worked themselves up into a frenzy which gave them super- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,580 | normal strength and made them indifferent to blows. It was generally
believed that they had magical powers, although they were regarded as
inferior to the great heroes of the Viking sagas. The berserkir howled
savagely as they went into battle, and Foote and Wilson speculate that
these battle frenzies were the result of excessive alcoholic intake.
According to Icelandic Law (Christian version) anyone who fell into a
berserk frenzy was considered highly dangerous and could be classed as
an outlaw from society. The following verse from the epic poem "Atlamal"
circa 11th century CE is believed to contain a reference to the
berserkir and their method of fighting, as well as to another warrior
clan who wore wolf skins, and may be connected with lycanthropy!
Full they were of fighters
and flashing bucklers,
western war lances
and wound-blades Frankish;
cried then the bear-pelted,
carnage they had thoughts of,
wailed then the wolf-coated
and weapons brandished.
It would seem the berserkir wore tunics of bearskin because the animal
was their totem and they believed they could magically attain its
strength. Their unorthodox fighting methods - akin to the "battle spasm"
of Celtic warriors possessed by the god/desses of war - and the modern
meaning of the term "to go berserk" suggest they were less than
self-controlled but in fact fought, quite literally, like men possessed.
Mike Howard
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3113
QUANTUM MECHANICS
AND SOME
SURPRISES OF CREATION
Cross posted from I_UFO, by Glenda Stocks, again By Bill Moore
Scanned from the CONTACT, June 14,1994, with permission.
SYNTHESIS OF SCIENCE AND RELIGION
[...]
... we will define this writing as simply an interesting look
into quantum-statistical methods of simulating energy-informational
processes.
... Boris Iskakov who was born in Magnitogorsk on November 14, 1934.
He is a graduate of the Institute of Physical Engineering in Moscow.
... In this work he endeavors to synthesize elements of science
and religion. Dr. Iskakov has recently been interrogated and we
would share the interview with you.
... The interview comes from Russian documents so we will meander
through the translations as best we can and at least you will be
introduced to such as "leptons", etc.
[...]
[QUOTING]
MATHEMATICAL TRANSFORMATIONS
The equations of Schrodinger and Dirac, well known in quantum
physics, describe the laws of the conservation of probability for |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,581 | fluxes of matter at the level of elementary particles of the
microworld. By means of certain mathematical transformations I
(Dr. Iskakov) obtained equivalent equations of a much broader
applicability. They describe the laws of the conservation of
probability for fluxes of matter, energy, and information. The
equations have a deep philasophical meaning, which extends far
beyond the interpretation of the Schrodinger and Dirac equations. An
appropriate name for them is, in my view, suggested by a doctrine
of Oriental philosophy--karma. In a narrow sense, it claims that
every deed or thought, good or bad, receives due reward or
retribution. In a broader sense, it denotes the principle of unity,
integrity, and inter-conditionality and causality in the Universe.
That is how I construe the term "equations of karma", which
describe any cause-and-effect relationship.
WHAT IS THE "EQUATION OF KARMA"?
The study of psychic phenomena dictated the need to define the
concept of the information-energy field. Its material medium,
according to contemporary notions, may be a global lepton gas,
consisting of extremely light particles, microleptons, with a mass
of 10^-40 - 10^-30 g. Microleptons are much lighter than electrons
and are capable af freely penetrating any body in the Universe. The
gaps between atomic nuclei are for them just as spacious as are the
holes in a fishing net for molecules of air.
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The idea of a microlepton gas appears to echo the 19th-century
notion of the universal ether, but is scientifically much more
complex and profound. What we are talking about in this case is no
longer an ideal space-pervading fluid, but a quantum-granular
structure of the space-time continuum, filled with whirling streams
of polarized microleptons (including some virtually vacuum-born).
Such an approach enables us to use the mathematical apparatus of
quantum mechanics to describe the information-energy field.
Moreover, relationships of a higher level of generalization are
derived than the classical equations of Schrodinger. The new
equations describe not only the movements of matter, but also the
development of the totality of interconnections, signals, events,
and processes. The special term introduced for such relationships
is "equations of karma". As for karma, it is understood to mean a
broad philosophical category of universal inter-conditionality,
causality, and dependence in combination with the principle of the
unity and integrity of the Universe. There are two equations of
karma--the direct and the complex-conjugated:
GS> (NOTE: I have substituted regular letters for the Dr.'s
GS> symbols)
AY=0; A'Y'=0;
where the operators have the form
A=2h^2V + i2h o/o t-9;
A'=2h^2V - i2h o/o t-9.
Here Y denotes the probability density wave (the wave function);
V, the Laplace operator; 9, the potential energy density, and h,
Planck's constant.
These equations may be solved in the form of karma waves and
anti-waves with quantization of probability waves. Connected with |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,582 | them are perturbations of the information-energy field, i.e., wave
signals. In principle, such signals may propagate faster than light.
The equations of karma make it possible to draw certain
philosophical conclusions of fundamental significance. It follows
from them that diffraction takes place not only in space but also in
time. Any event is, so to speak, split in space-time. The
propagation of a solitary signal is preceded by a series of pre-
signals and followed by post-signals, both fading with distance.
Perceptive analysts are able to use the first intimations of
pre-signals to give a precise picture of a coming event. This is
called scientific foresight. But there is also intuitive prevision.
Centuries ago clairvoyants described events that are happening in
our time.
Pre-signals provide an explanation of relative proscopy--when a
sensitive person learns about an event before others do. Such a
person detects faint pre-signals that most people do not perceive.
For instance, an explosion on the Sun may produce solar prominences
extending for millions of kilometers. Two or three days later the
"solar wind" reaches the Earth, causing powerful geomagnetic
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storms that affect everything living. During such periods, disease
and mortality rates increase in all countries.
This dependence of everything living upon solar catastrophes was
proved several decades ago by Alexander Chizhevsky. Can we learn of
the approaching "solar winds" in advance? It appears that we can.
The solar wind has presignals: swift streams of solar photons an
neutrinos, which reach the Earth in eight minutes. By detecting them
it is possible to warn the medical services of all countries of an
imminent geomagnetic storm two or three days in advance, ample
time to take the necessary measures.
From the theoretical standpoint the works of the eminent Russian
researcher Anatoly Okhatrin are of definite interest. They confirm
the idea of an ether or universal lepton gas, which contains full
information about the material world. Clusters of the lightest par-
ticles--microleptons--carry people's thoughts and feelings; these
microleptons are capable of travelling in space and time at
tremendous speeds.
The speed of light is a limiting factor only for a continuous stream
of speeds, the so-called continuum. However, greater speed levels,
in excess of the speed of light, are possible for extremely weak
signals.
Okhatrin's experiments and calculations show that people's thoughts
are carried by the lightest microleptons. And the equations of karma
prove that they can travel much faster than light. This justifies
the conclusion that humanity's potential in getting to understarnd
the Universe is practically boundless.
Up to now it was considered that our potential in the conquest of
outer space is limited by what is known as the pessimistic radius
of Poincare-Einstein. If we multiply the speed of light by the
human life span, we arrive at the limit that even the most sophis-
ticated spaceships cannot surpass. No generation of spacemen can
explore the Universe beyond that radius [it says].
But from the equations of karma it follows that at the level of
extremely weak signals we can reach out far beyond the Poincare- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,583 | Einstein sphere. Material thought can travel to distant regions of
the Universe at a speed greater than that of light. Man can obtain
information about what is happening at any distance from him. This
is a fundamental philosophical conclusion that allows humanity to
look to the future with optimism.
I arrived at this conclusion by considering the equations of karma.
But then, many scientists before me have reflected on the
synthesis of science and religion, among them the founders of
quantum physics. What are termed the conjugated equations of
Schrodinger and Dirac point to the possibility of the existence of
anti-particles. Similarly, the conjugated equation of karma suggests
that there can be anti-signals as well as anti-particles. More-
over, this equation makes it possible to describe the spectrum of
properties that these anti-signals possess. While ordinary signals
travel along the river of time from the past via the present into
the future, anti-signals travel in the opposite direction. They
originate in the future and pass through the present into the past.
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This property of anti-signals stuns our imagination: certain
particularly sensitive people and instruments can, it turns out,
receive signals from the future.
Previsions, predictions, and prophesies come under the scientific
heading of absolute proscopy, which implies the acquisition of
information about events that have not yet taken place. They have
yet to occur, but sensitives already know about them.
The problem is merely one of the threshold of sensitivity and the
balance of signals and noise. Anti-signals come from the future at
a faint and very faint level. Very few people can detect them.
There is no violation here of the principle of causality. Rather,
its interpretation becomes more sophisticated and more refined
dialectically. According to the equations of karma, time in the
microworld can reverse its direction, turning, as it were, into
"anti time". From a single point it is possible to see both the past
and the future of microparticles at the same time.
We can receive information about the future only at the
probability level. Only the strategic parameters of a human fate are
pre-determined. But freedom of choice too is preserved: a person is
free to take any decisions and bears full responsibility for them.
A person shapes his or her destiny and pays for the consequences of
those decisions. Thus, there is a predetermined part of the future,
which a person cannot change, and there is a probable or variable
part, for which he is responsible.
Solving stationary equations can yield curious results. Waves
emitted and absorbed by hundreds of biologically active points are
superimposed on one another and form a series of standing waves,
which surround the human body. The body turns out to be nothing more
than a dense nucleus shrouded on all sides by a number of
energy-information holograms. The shape of the first hologram
follows that of the human body, but is enlarged and rounded,
remotely resembling a spacesuit. Actually, this hologram contains
all the information about the body and is carried by microleptons
orbiting along the quantum shell, the boundary of the first
hologram. The second hologram and its shell are larger and carry
weakened information, which is more difficult to decipher. The
same may be said of the third and subsequent shells. The more remote
shells are more rounded in shape, changing from a spacesuit to an
egg and then to a sphere. Our atomic-molecular body is "clad" in |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,584 | microlepton holograms, each of which carries complete but weakened
information about the person, including his or her innermost
thoughts and feelings, his or her mind and conscience. It may be
said that the sum-total of these holograms is nothing short of a
person's lepton soul.
Ordinarily, people do not see the energy-information shells that
surround them. But in certain conditions it is possible to make the
first hologram glow, especially the part of it surrounding a
person's head. The fact is that upper chakras, the most
power-intensive, operate at the highest frequencies. Some people
have a first quantum shell that can become visible.
Estimates show that the energy of the first shell amounts to
3117
fractions of an electron-volt. This is quite enough for a faint glow
in the optical range of the spectrum. But for the glow to become a
reality a great deal of energy has to be pumped into the upper
chakras. This means a person has to adopt a definite mode of life:
overcome base passions, and make his or her thoughts, feelings,
and deeds pure, lofty and inspired. It is in that case that the
energy of the upper chakras causes the excitation of the first shell
by fractions of an electron-volt, and a halo visible to other people
appears around the head of such a person (for example, a saint).
In Christian art, only part of the hologram around the head is
usually portrayed as glowing. But in Buddhist temples, there are
pictures showing the whole spacesuit-shaped hologram aglow.
The most ancient Buddhist manuscripts speak of a person's seven
bodies: one dense and six subtle. The first hologram is called the
ethereal body; the second, the astral body; the third, the mental
body, and so forth. The lepton hypothesis allows a larger number of
holograms.
Judging from the equations of karma, we humans are infinitely
"larger" and our lives are infinitely longer than we are accustomed
to think. This means that each person is a factor of Cosmic
significance.
Moreover, analysis reveals that inanimate objects as well as Homo
Sapiens and other living beings have holograms of this kind.
Consider the implications of this. If each body is present, at the
information level, throughout the Cosmos, then in every small region
of space-time there must be, if only super-weak, information about
the entire Universe.
Gautama Buddha's famous dictum states "everything is in
everything" and, hence, "everything is in the small." In an expanded
form this may be taken to mean that every point of space-time
"knows" everything about all the other points.
But if every zone of space "knows" everything, it is a most
complete encyclopaedia, in infinite storage of knowledge about the
Universe . All that is needed is to learn how to plug into this
source of information, which can tell a person about anything and
everything in the world.
It follows from the lepton hypothesis that the soul is real and
material. A human being, in the customary sense of the term, is
nothing but a dense nucleus around which streams of leptons
circulate. The totality of lepton shells is a cold bioplasma, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,585 | which contains complete information about the nucleus. Thus, it
can be termed a person's lepton soul. This notion has a quite
precise materialistic content.
According to the lepton concept, thoughts and feelings are material.
They are carried by superweak pulses of electromagnetic and
microlepton fields. Visual, audible, and other images, and all
thoughts and feelings, exist in the form of clusters of superlight
elementary particles. This brings to mind Plato's inspired guess
that all eidoses, i.e., ideas or thoughts, exist autonomously,
3118
"float in the air" and recognize no boundaries.
Plato intuitively arrived at that conclusion over two thousand years
ago. Today we can put this into the language of mathematical
formulae. We can measure the mass of a single human thought. Its
weight varies from 10^-30 to 10^-40 g. To be sure, the opinion of
sensitives and Okhatrin's experiments cannot serve as proof. Similar
investigations have to be carried out at other laboratories. This
will furnish the statistical data for reliable conclusions. If they
confirm Okhatrin's findings, he will become the author of the
greatest discovery of the latter half of the 20th century.
Thoughts and feelings generated by human beings begin their
independent existence in space and time. Both theory and experi-
ments show that these eidoses are capable of exchanging information.
What is most important of all is that one person's thoughts can
occur to other people. Eidoses are like small living beings, but at
the lepton level of matter. Thoughts and feelings are our offspring,
who communicate with one another and with us in a language of
super-weak signals.
Estimates show that during a lifetime a person generates millions
and even billions of eidoses. This makes it clear that we bear an
enormous responsibility before the whole of humankind and before
ourselves for what our offspring, i.e., our thoughts and feelings,
will be like.
When our offspring are noble eidoses of kindness, love, mercy,
mutual assistance, truth, beauty, and harmony, we contribute to the
health of humanity's leptonosphere. But when we beget malformed
eidoses, i.e., evil, envious, cowardly, vain, and arrogant thoughts
and feelings, we thereby pollute the leptonosphere we inhabit.
Should the negative eidoses exceed a certain critical mass,
humankind will be doomed. At present our survival depends to a great
extent on the ecology of the spirit.
Here we also come up against a legal problem. Mere criminal intent
is not yet a crime at the atomic-molecular level, but when a person
conceives, say, a murder, he or she spawns criminal eidoses, which
contaminate humankind's leptonosphere.
That is why when someone steers a nation or country onto a road
leading to disaster, that person commits the gravest offence above
all against the whole of humanity. Although economic and
political catastrophe is still many years off, it has already
taken place at the lepton level, in the public mind. The collapse of
a vast State can contaminate humanity's leptonosphere to such a
degree that humanity's very existence becomes threatened. And no
clan, no state, nor coalition that conceived such a crime against
other nations can survive.
The lepton hypothesis can provide a scientific explanation of the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,586 | essence of God. When congregations gather in their temples, they
create eidoses of prayer, which assemble into a collective
egregor-eidos of a deity. When millions of people worship it, the
material deity eidos acquires tremendous energy at the lepton level
of matter. There arises feedback: a believer not only supplies the
deity with energy, but receives genuine assistance from it upon
3119
supplication. There exist eidoses of Christ, Buddha, and Allah, and
they actually interact with their Worshippers when the latter tune
into the proper frequencies. This is something like a deposit in a
savings bank--it helps the client at at a time of need. The
microlepton "savings bank" is not responsible for other banks'
clients: there is no resonance correspondence between them. Alien
gods hold no power over a flock--only their own God has such powers.
Gods, thus, actually exist at the lepton level of matter. In fact,
the world religions describe different aspects of one and the same
Supreme Rational Being. All the people of the Earth worship a single
God, but in His multiple manifestations.
After the death of a person's atomic-molecular nucleus, his or her
lepton holograms may take different courses. Some of them may
likewise disintegrate. But this happens only to the holograms that
are made up of the heavier microleptons. Estimates show that the
relatively heavy holograms have a natural half-life of seven to nine
days; their ninety-nine percent decay takes about forty days.
Thus, the meaning of the funeral repast on the 9th and the 40th day
(in accordarnce with the Orthodox faith) is that the living emit
eidoses that recharge the dead person's soul with energy and
information to help it undergo the necessary changes in the lepton
world. Thanks to these rites, relatively heavy lepton holograms can
survive much longer. A reliable supply of living people's thoughts
and feelings can extend the life span of the heavy fractions of a
dead person's soul from forty days to several millennia. As long as
a person is remembered and his or her days of birth and death are
observed, that person's soul is preserved almost intact, just as it
was when the person was alive. One can communicate with it by means
of special techniques known to mystics.
The soul also has medium and light fractions. We cannot yet
verify this experimentally, but there is reason to think that
their half-lives and total decay periods are much longer than those
of the heavy fractions. It is even quite possible that the lightest
fractions live eternally--the soul is immortal according to all the
world religions. So far science cannot confirm or deny this in
strict terms. This problem remains unsolved and requires an
experimental solution.
[END OF QUOTING]
(Hatonn's comments)
The next most logical question might well be , "Isn't there any way
to measure this lepton energy or aura?" Yes indeed and again the
only ALLOWED presentation comes silently from Russia. There are two
scientists--the engineer and inventor Uri Kravchenko and the
physician Nikolai Kalashchenko--who have developed an original
instrument: the phase aurometer. This is a highly sensitive instru-
ment for the remote measurement of the electromagnetic radiation
of any object, biological included. The instrument and the method
are protected by a Certificate of Authorship issued in 1990. This |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,587 | is an easy-to-prove concept and because of this implication I will
not introduce much about it other than generalities about which
3120
much has been shared. This is something which Dr. Young has already
devised though he doesn't recognize it as this and I would think
would remind our own "tinkerers" that this is nothing more than a
measuring device or a production device for electro-magnetic
fields MEASURED IN HERTZ.
The particular phase aurometer in point is only for measurement or
recordimhg a "patient's" own radiation by a contact-free method and
has no impact whatever on the environment. BUT, LISTEN UP: THE
APPLICATIONS OF THE PHASE AUROMETER CAN BE CONSIDERABLY EXPANDED
FURTHER INTO, FOR EXAMPLE, DOWSING, TESTING FOLK HEALERS AND
SENSITIVES AND SUCH SEEMINGLY DISTANT FIELDS AS AGRICULTURAL
SELECTION OR CONSTRUCTION AND PERFORMANCE SUPERVISION.
I am not going to publish this information in general format as
above. However, I do ask that several of the attached "tinkerers" be
supplied with the documentation. We need to introduce frequency
upgrading into seed for crops, etc. This is easily done but someone
has to do it and I cannot spend time educating those at random
distance. So, please make sure that Dr. Young, Dr. Hoffman, Dr.
James and Dr. Trelle are made privy to the document in point. Thank
you. It will seem quite primitive to you ones--but sometimes
simplicity is where we must RE-begin in order to conceptually change
directions. I salute you for your patience.
Origin: CRYSTAL CAVE "DAS MAGICAL TREFTPUNKT" 719-391-1092
(93:9900/0)
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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This article appeared in Web of Wyrd number 7
THE KNOTS OF DEATH
by Alby Stone
A number of Viking monuments feature a curious design known as the
valknut, the "knot of the slain" or, more loosely, "the knot of death".
On an 8th century CE picture stone from Hammers in Larbro, Gotland, it
consists of three interlocking triangles. This stone, now in Stockholm's
National Historical Museum, is divided into several panels; one of the
central panels, in which the valknut occurs, depicts several motifs that
suggest some sort of connection with the cult of Odin - an eagle, a
flying figure - possibly a valkyrie - holding a ring, a man being hanged
from a tree and a group of three warriors - with shields and upraised
swords - led by a fourth man who seems to be holding a large bird of
some kind. The valknut is adjacent to the eagle and below it are two
men, one with a spear, who appear to be engaged in placing a corpse
inside what looks like a burial mound. Between them and the hanged man
is what appears to be another, smaller, valknut of the same design. This
type can also be seen on a rather splendid golden ring discovered near
Peterborough, Cambs, and currently on display at the British Museum in
a cabinet labelled as containing Anglo-Saxon "secular" metalwork.
Another picture stone from Gotland (Tangelgarda also in Larbro) has a
panel showing a rider being welcomed by a woman holding a drinking horn
with four men who are holding rings. The woman may be a valkyrie, a
"chooser of the slain", one of whose functions was to serve ale to the
Warriors in Valhalla, another pointer to the cult of Odin. The rider has |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,588 | a valknut behind his head and there are two more among his horse's legs.
On this stone, which can also be seen at the Swedish Museum, the valknut
is made up of a single line, interlaced to make three triangles.
Similar to the Tangelgarda design, but slightly more rounded, is that
carved onto one of several "hogback" monuments at Brompton, Yorkshire,
and probably dating from the 10th century CE. The end-beasts of this
particular hogback - these monuments are based on Viking Age houses
(although to this eye they have more than a passing resemblance to long
barrows) and the end-beasts are situated at what would be the gable ends
- are easily identifiable as bears, again suggesting the cult of Odin,
who was patron of the Warriors known as berserkr or "bear-shirts". The
purpose of the hogbacks is uncertain; no graves have been found with
them so they were certainly not tombstones. Hogbacks with undecorated
ends at Lythe in Yorkshire exactly match the shafts of crosses found at
the same site, indicating that the hogback formed a composite monument
with a cross at each end. In this case the hogback is certainly a
religious monument and it seems fair to suppose that the Brompton
hogback and its fellows, and similarly ended hogbacks elsewhere, are
also religious structures, albeit of a different faith.
The Brompton hogback has five valknuts in a row. The Brompton style
valknut also occurs on each of the four arms of the Gosworth Cross
(Cumbria), on both faces. The shaft of the cross strangely enough has
scenes from heathen myth, and the only remotely Christian looking scene,
which has been rather desperately identified as the Crucifixion, seems
to owe more to the rune-winning ordeal of Odin described in the heathen
poem "Havamal" than it does to the New Testament. The same type of
valknut appears on the shafts of crosses at Sockburn (Co Durham),
Lastingham, Hawsker and Brompton (all North Yorks). On the last, three
3122
of these valknuts are arranged in a triangular pattern.
A fourth type of valknut, rather different from those described so far,
occurs on a stone cross from Andreas on the Isle of Man and is now in
the Manx Museum, Douglas. This version is basically a simple knot "tied"
in such a way as to retain the basic tripartite structure of the
versions mentioned above. Unlike the others it is not a closed structure
but its identity as a valknut, while mildly contentious, is not really
in doubt. The scene in which it appears shows a man, evidently Odin,
holding a spear pointing downward as he is devoured by a great wolf. An
eagle perches on the man's shoulder and the valknut is at his side. The
same design appears elsewhere, on a stone discovered in 1822 at Gosforth
and now incorporated into the structure of the local church. It is
between the back legs of a horse. On a picture stone from Alskog, in
Gotland, it occurs twice among the eight legs of Odin's horse, Sleipnir.
Despite this seeming wealth of examples and the diversity of styles the
valknut itself has remained enigmatic. It seems to be associated with
horses, particularly with the steed of Odin, and the cult of Odin in
general. Motifs associated with the symbol include the hanged man,
valkyries, bears, and the scene from Ragnarok on the Manx Cross, all
indicating some connection with Odin. According to HR Ellis Davidson,
the valknut also appears on the funeral ship excavated at Oseberg,
Norway in 1904, and on the tapestry found in that vessel, indicating
some sort of funerary association.
The origin and meaning of the symbol are extremely difficult to discern,
as is its association with Odin. Obviously it has a decorative value as
distinct from its symbolic meaning. The valknut has been used as a motif
by Scandinavian weavers since the Viking Age. Indeed, it is recognised
as a traditional design in that part of the world quite apart from its
alleged occurrence on the Oseberg tapestry. Davidson opines that it is
related to the Celtic triskele, the three-legged symbol most familiar as |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,589 | the emblem of the Isle of Man and linked with the Irish God of the sea,
Manannan. The triskele is essentially a variety of the swastika, a
common enough cosmological symbol, but neither can be said to possess
the characteristic interweaving of the valknut. While it may be unwise
to dismiss a possible relationship between triskele and valknut, it
must be said that any resemblance is purely superficial, lying solely in
their tripartite structures. Structurally the valknut has more in common
with the Celtic triple spiral motif which is also found on Old English
and Pictish artifacts and much older objects. Unfortunately there is a
dearth of hard evidence for the mythological or religious significance
of the triple spiral, which tends to occur within wholly abstract or
symbolic designs, but it occurs within funerary contexts and has been
linked with the female principle by various scholars. The various types
of valknut, their contexts aside, share two important characteristics:
they are tripartite and they are constructed by
interweaving or interlinking.
Davidson also postulates a link with the bindings that occur in Norse
tradition. The best known examples of this are probably the binding of
Loki following his betrayal of Baldr; the binding of Baldr himself, a
theme that found itself into Scandinavian and Old English interpre-
tations of the Crucifixion; the binding of the wolf Fenrir; the ritual
binding of sacrificial victims, as partly confirmed by the discovery of
bound corpses in the peat bogs of northern Europe; and the Herjoturr or
"war fetter", a kind of paralysis that Odin and the valkyries were said
to be able to inflict upon unfavoured warriors in the heat of battle. To
3123
these we might add the hangman's noose characteristic of the double
sacrifice - simultaneous hanging and stabbing - known to have been used
in the cult of Odin and a method of ritual killing that accords with
the condition of a number of bog corpses. One bog discovery, the severed
head of a man discovered at Osterby in Denmark, is very interesting; the
hair on the right side of the head is gathered into an elaborate knot
that looks very much like a valknut.
Tacitus, writing at about the time the Osterby man is believed to have
met his end, about the 1st century CE, tells us that the warriors of the
Suebi (a generic name for the Germanic tribes inhabiting the region now
occupied roughly by north western Germany, Denmark and the Netherlands)
tied their hair in such a knot, and a number of Roman monuments depict
Germanic warriors with the same hairstyle. It would be reasonable to
suppose that this hair-knot marked a warrior as a follower of an early
form of Odin in his role of war god. (See the author's article on
"Heretical Hairdos" in Talking Stick magazine Spring 1992 for a further
discussion of pagan hairstyles and the symbolic significance.)
The noose found around the neck of the Lindow Man unearthed from a peat
bog in Cheshire a few years ago consists of a sliding knot in a cord
knotted at each end, making a triple knot. A similar noose was found on
a body in a peat bog at Borremose, Denmark but the noose found on
another Danish corpse, from Tollund, is much simpler. Dr Anne Ross and
Dr Don Robins, along with the Danish archaeologist Professor P V Glob,
believe that these nooses are related to the Celtic torc, and note that
a number of torcs seem to be designed to look like garrottes. They
suggest that the corpses from Tollund and Borremose were sacrifices to
Nerthus, a goddess mentioned by Tacitus, and that the torc was an
attribute of that goddess. Tacitus also tells us that certain warriors
of the Chatti wore iron collars that would not be removed until they had
killed their first enemy, although many chose to wear them until they
died. In their case the collar probably indicated they were dedicated to
a god of war as opposed to a goddess of peace and plenty like Nerthus.
It would be rash to state unequivocally that the collar and torc
represent stylised versions of the noose or garrotte - but it is an |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,590 | attractive proposition. However, torcs and collars are not valknuts, and
only the nooses found on Lindow Man and his Danish counterpart can
possibly be construed as being such.
It seems fairly certain that the valknut has a cultic or religious
significance and a particular association with death, as it name alone
indicates. The Andreas Cross shows the death of Odin, himself the Lord
of the Dead Warriors of Valhalla, and on the Alskog stone the valknut
appears by the feet of Sleipnir, the steed on which Odin, and also
Heimdall, rode to the land of Hel. It is seen by the hanged man and in
the funerary scene on the stone from Hammars and on the Tangalgarda
stone the rider seems to be receiving a welcome to the realm of
the dead. The scenes often include female figures who appear to be
valkyries or maybe even the death goddess Hel herself. The presence of
the valknut on Viking Age crosses in England and on the Brompton hogback
hints at a retention of this element of heathen iconography among the
adherents of the new cult.
The valknut is certainly part of the iconography associated with Odin
but that fact alone brings us no nearer to its meaning. Representations
of Odin and scenes from myths pertaining to him are common enough and
their components are usually readily identifiable. If the valknut does
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stem from the cult or mythology of Odin, then it must represent
something that cannot be given a pictorial rendering, either because of
a taboo or simply because it just cannot be pictured in anything but an
abstract form.
The form is tripartite and interwoven; the context is mortuary, Odinic
and Otherworldly and it has both equine and feminine associations. This
set of conditions is peculiar to the mythology of the World Tree and can
be related to certain beings associated with it. The World Tree is
Yggdrasill or "The Steed of the Fearful One", which makes it a doublet
of Sleipnir. It has three roots which link the worlds together.
According to Snorri Sturlson, each root leads to a well or spring;
Hvergemir in Niflheim; Mimisbrunnr "in the direction of the frost
ogres", and Urdabrunnr "in the sky", the Well at which the three
Nornir gather to decide the fates of humans and gods alike.
Now it is clear from a number of references that these three wells are
in fact only one under three different names. A consideration of their
locations clinches the argument. Hvergelmir is the primordial well,
situated in the north, according to Snorri's account of the creation of
the cosmos. The nature of the "frost ogres" means that they can also be
located in the cold north, and the central point of the revolving sky is
also in the north, at the Pole Star. The Nornir derive their collective
name from an archaic word meaning "north" which also denotes "that which
is below" (compare English nether, be-neath). The name of the goddess
Nerthus (a goddess of the earth) reported by Tacitus may also be so
derived.
While the Nornir each have individual names in England, they go by the
name allocated to the eldest in Norse Tradition. The elder of the three
is called Urdr by the Norse, which is cognate with the Old English
"wyrd", hence the three "weird sisters" of Shakespeare. Thus they are a
three-in-one being in the same way as the Irish war goddesses known as
the Morrigna. Like the other, inevitably triadic, Indo European fates,
the Nornir spin and weave destinies. One of them is also named as a
valkyrie.
This brings us back to Odin, himself a shaper of destinies. In the
"Gylfaginnning" section of Snorri's "Edda" he appears in a triadic guise
and is credited with having taken a drink from the well at the centre of |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,591 | the world, one source of his wisdom. Odin acquired the wisdom of the
runes while hanging on the World Tree and could obtain information from
the dead. The latter - apart from those worthy fighters chosen to
carouse in Valhalla until Ragnarok (the Twilight of the Gods) and those
who ended up in the paradisal Odainsakr, or abode of the righteous dead,
the hall Gimle - resided with the dread goddess Hel in the underground
realm variously known as Niflhel, Niflheim or simply as Hel located in
the far north. This goddess of the dead was said to be Loki's offspring,
conceived and born while he was in the form of a mare following a
dangerously mischievous escapade.
Actually she can be traced back to proto-Indo-European times and her
original name has been reconstructed as Kolyo, "the coverer". As Bruce
Lincoln puts it in his book, "Death, War and Sacrifice" (1991), "Her
domain is underground and she physically conveys her victims thence by
fixing a snare or noose on their bodies and dragging them down. Her
bonds regularly fall upon the foot or neck of the victim, the same
places where domestic animals are fettered. The deceased are thus led
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away like animals by Death, in whose bonds they may struggle, but which
they cannot escape, caught in her snares and dragged under."
Lincoln presents an impressive body of evidence to support this summary,
from Ancient Greece, Rome, Scandinavia, India and Iran. The theme has
altered from place to place and from one age to another but the essence
has remained. He also notes that the Middle High German term for a noose
was "helsing", which he translates as "Hel's Sling". He argues that
German sacrifice by hanging, generally related to Odin or Woden, was
actually a ritual enactment of the seizing of the victim by the goddess
of death. Given the mutual concerns of Odin, Hel and the Nornir, it
seems to make little difference either way.
In Old English texts the term "wyrd" is, despite its other connotations,
frequently used to denote death rather than a structured and unfolding
future that is suggested by the functions of the Nornir and their Greek
and Roman counterparts. There is of course an intimate relationship
between the two concepts and death is after all the fate of every being.
Scandinavian myth makes it clear that there are only two things which
the gods cannot avert; fate and death. In Norse myth the name of the
senior Norn is Urdr, a word in Old Icelandic that can also denote a
burial mound or cairn. "Beowulf" and other texts characterise wyrd as a
weaving of webs but the word usually means nothing less than the moment
of death, or at least the events leading up to death.
The "Beowulf" motif is revealing, however; it has already been noted
that the fates tend to be spinners or weavers and in this instance there
is also the idea of a snare, which can refer back to the Indo-European
goddess of death as described by Lincoln. Like Hel, the Nornir reside in
the far north, at or near the celestial axis and like her they reside
"below ground", where the World Tree has its roots. The Nornir determine
life, span and the time of death, while Hel takes the dead to her cold
bosom. All these characteristics are shared to some extent with Odin, as
is their femininity, apparently adopted by Odin in order to engage in
seidr - the natural magic of womankind.
At the very least, Hel and the Nornir are closely related, perhaps even
deriving from the same proto Indo-European goddess, and Odin has
acquired some of their characteristics by virtue of his association with
the cosmic centre, the structure of which reflects their own nature. If
the valknut symbolises anything then, it is probably either wyrd, death,
or perhaps even the Nornir themselves, who are more or less the same as
wyrd anyway. Exactly when the valknut would have come to represent these
is difficult to estimate. Certainly the examples here all date from the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,592 | Viking Age and appear to range in time from about the 7th to the 10th
centuries CE. I am not aware of any valknuts of a significantly earlier
date. It is interesting that in England the use of the valknut seems to
have died out with the establishment of Christianity and the consequent
decline of heathenism. The Nornir are not represented pictorially
anywhere in the Germanic world, which is rather surprising. A panel of
the Franks Casket shows three hooded figures who might be intended as a
likeness of that fateful trinity, but it is by no means certain. Until
any conclusive artifacts come to light the truth of the matter must
remain as uncertain as the workings of the Fates themselves.
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
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Memorial Day Ritual
This is a copy of the script written for a Memorial Day and
Warrior's Honor Ceremony performed at the Heartland Pagan
Festival in 1992. It was written during the festival by She-Wolf
and Gary Stanfield, and is the latest of a few editions.
This ceremony was intended for participation by any persons who
can accept the Wiccan ceremonial format and who have been
or are likely to become touched deeply by war. Realistic acceptance,
loving reconciliation, and emotional catharsis are the major themes.
Fears, regrets, sympathies, feelings of caring, and grievings are dealt
with intensely. Adventure, patriotism, the joy of battle, etc.
are ignored.
The setting is outdoors in mid-morning light in a clearing among trees.
There is a fire in the center of the temple space and an altar at
the northernmost point of the circle.
MARTIAL HONOR CEREMONY
1. Defining of the Temple Space and Time.
All participants form into a circle as a drum beats slowly and
steadily (about one beat per second). When the time comes to
start, the HPS breaks from the circle and begins to define its
outer limits with a sword. After she has just begun, the priest
raises an old, rust-marked sword into the air -- this cues the first
speakers. Alternating male and female voices call out (one from
each quarter as the HPS passes):
"Thermopylae!"
"Gettysburg!"
"Desert Storm!"
"Uncounted thousands of battles! Uncounted thousands of wars!
Over uncounted thousands of years!"
Then the HP puts down his sword as the HPS rejoins the circle.
2. Calling of the Quarters.
The priestess, taking one step forward from
her position next to the altar says:
"Guardians of the East, Spirits of Air
Breath of life, lost to those who have died
attend our rite and protect this circle."
"Guardians of the South, spirits of fire
Heat of battle, warmth of living flesh |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,593 | attend out rite and protect our circle."
"Guardians of the West, spirits of water
Sweat of our bodies, blood that was spilled
Attend our rite and protect our circle."
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"Guardians of the North, spirits of Earth
Symbolized by salt, once the soldier's pay
Earth to which we all return
Attend our rite and protect our circle."
HPS then asks attendees to sign themselves, sealing their auras.
[This can be done with a pentagram, hammer sign, or other sigil]. She
returns to her place by the altar.
3. Interdenominational Invocation of a War Deity.
HP takes one step forward from his position next to the altar and says:
"As we must accept the parts of our psyches associated with our
pasts in war, we must honor deities of war in our pantheons.
We honor you -- Athena, Indra, Woden, Mars, Morrigu, and
many others. Please come to us now."
Someone costumed and equipped to portray a war deity emerges
from the circle to near the center of the temple space and says:
"Now also honor those humans who were honorably involved in warfare:
Those who were your enemies and those who were your friends;
Those who volunteered and those who were pushed by circumstances;
Those who were heroes and those who were just in it;
Those who fought and those who only stood ready;
Those who survived war and those who did not;
Those uncounted millions of your times and of times past --
They have no need to be ashamed."
"Do not admire mindless rape, plunder, nor terrorizing. Do not admire
raids upon the defenseless -- although in war some predation is
necessary."
"And since there is no shame in being a victim of a mighty tide,
you shall extend compassion to refugees and other civilian and
military victims."
"Raise your right fists into the air to salute honorable warriors
and to civilian heroes and heroines." (War deity raises his/her
right fist as this order is given. After the deity drops the salute,
the others drop it also).
"Give the salute of embrace to signify compassion for refugees and other
victims." (War deity crosses his/her arms over his/her chest to signal
the start of the salute of embrace and everyone else does as the war
deity does. The war deity signals the end of the salute by dropping
it). |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,594 | War deity returns to circle.
3128
5. Closing.
HP: "We thank the war deities for their attendance."
HPS: "Let us be mindful that sometimes the warrior is the victim also."
"Spirits of air, we thank you for your attendance. Receive in peace
the spirits of those who were raised on funeral platforms. We bid
you hail and farewell."
"Spirits of fire, we thank you for your attendance. Receive in
peace those whose funeral pyres burned brightly. We bid you hail
and farewell."
"Spirits of water, we thank you for your attendance, Receive in
peace those lost or buried at sea. We bid you hail and farewell."
"Spirits of Earth, we thank you for your attendance. Receive in peace
those buried in the earth. Mother earth, return to us again in new
forms, if it be their will, the spirits of those who have fallen."
"For those who have fallen!" (She pours wine on the fire in the
center of the temple space).
"And the bread of compassion for the victims of war." (She
crumbles bread and drops it onto the ground).
HP: "By this ceremony may each of us be strengthened --
deity, spirit, and living human alike."
"Nor this circle is open, but not broken."
"Please ground, and you may hug."
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3129
CELTIC WORKSHOP (Internet)
This is an Upload of the first Celtic Workshop on Druids, Oghams and
Divination. Each student was supposed to have already downloaded the
Library 16 files Oghamd.txt (A table of Ogham correspondences),
Fionnw.GIF ( A symbollic representation of Oghams in Circles.) and
Ogham.GIF (A picture showing exactly how each tree Ogham symbol looked.)
In additional to these files, messages were posted in the Section 15
message board for Ogham correspondence tables by Nigel Pennick, D.J.
Conway, John Matthews, Murray Hope, Douglas Monroe and Edric Thorsson.
A lot of information is contained in these files and messages and
is essential for fully understanding the workshop and discussion. I
recommend reading "The Celts" by Nora Chadwick for historical background
on the Celts as a people. I recommend John Matthews book "Celtic
Shamanism" and also Nigel Pennick's book "Magical Alphabets". More
complete discussions of many of these topics are found in those works.
Due to time constraints, All the prepared material did not get
presented during the Workshop. I have included it here in it's entireity
at the request of the participants and in the interest of completeness.
Before starting the Workshop, we engaged in informal conversation with
the first topic being the book "Life of a Druid Prince". Jehana asked
if I had read this book. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,595 | O'Dubh : Never read the book
Jehana : It's basically an archeological/anthropological study of...
one of those sacrificed humans they pulled out of a peat bog.
SUZAN : hello Jehana!
Jehana : with some interesting speculations as well.
Hello suzan.
Hail!
O'Dubh : I saw an article on it with pictures in Scientific American I
think.
Merry Meet Again Maiden!
Jehana : yes, i think they covered it there, too.
O'Dubh : looks like UFOs are the talk of the town tonight.
Jehana : And The Crone greets the Maiden!
SUZAN : there was a great TLC special on an archeological find like
that
Jehana : suzan is still here.
suzan?
SUZAN : geesh! there are 27 people in that room!
O'Dubh : yes it's a mad house over there
SUZAN : oh just lurking around a bit sorry :)
O'Dubh : I didn't get any advertising here.
Jehana : too busy to stay there.
O'Dubh : had to do it all myself.
Jehana : rilla mentioned it to me when i logged in tonight.
O'Dubh : everytime I log on here I'm bombarded with announcements
but no Celtic Workshop!:(
Hi Susan W!!
Jehana : hey, celtic workshop!!
Susan W.: Hi, just nosey, what's going on?
Jehana : hello susan...
odubh is about to do a celtic ../.
druidic workshop.
3130
O'Dubh : We're gonna be talking about Celts, Druids and the like
Jehana : is it workshop or discussion or both?
Susan W.: Maybe I'll listen in for awhile, already been on over anhour.
O'Dubh : I know how expen$ive it is!
Jehana : same here.
O'Dubh : Well I guess I'm gonna start
Susan W.: What can I learn here?
O'Dubh : You can learn Magick, Shamanism, Oghams, Divination
But it won't happen overnight.
Also Druid type stuff.
There's a lot to cover.
Jehana : (But it doesn't all require connect time)
O'Dubh : that's right
A lot of the files are in the library or message boards
any way Maybe I should start.
Jehana : ga
O'Dubh : I'm going to upload the announcement first so you can see what
we'll cover.
Susan W.: great
O'Dubh : Dia dhuit, a Kheltoi is ni Kheltoi!
(Hello to all Celts and Non-Celts!)
We are going to be having on-going Work Shops regarding Celtic
Topics of Interest here in the NewAge Forum. I hope to draw
you Celts and NonCelts alike out of the Groves and into the
CO's! Time to share some of that Knowledge we've been
hiding!
I plan to touch on the following topics of interest: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,596 | CLASS #1
Druids, Oghams, Divinations
CLASS #2
Deities, Shamanism, Magick
CLASS #3
History, Warriors, Geneologies (maybe your family
name!)
CLASS #4
Languages (Gaeilge, Gaelic, Welsh, Manx,Breton),
Poetry, Prose
I will basically upload files to the library, prior to the
class, to provide a focal point for the discussions and a
framework for building a Celtic Book of Shadows. We will
flesh these frameworks out through discussions online. I,
by no means, have all the answers on matters Celtic.
But I truly believe that ALL of us, working together, can
approach advance our knowledge and rediscover the True Celtic
Way.
Druids are especially welcome to attend so that our Celtic
Knowledge may be "Illuminated"!
I also hope that The Welsh Bards will grace us with the Songs
of Taliesin.
Other topics will be included based upon the desires and
direction of the students and other participants.
I see the way that the workshops will be conducted as:
Susan W.: ?
3131
O'Dubh : Opening Remarks by Me.
Presentation by a Speaker (not necessarily me).
Questions and Answers.
Group Open Discussion and Discovery.
Summation and Assignments.
The classes start this Monday night in Work Shop 1 of the
NewAge
Forum at 10 PM EST! See you there!
Beannacht leat,
(Blessed be)
O'Dubh
Susan W> ga
Susan W.: Oh, sorry, thought my screen was stuck there. GA
O'Dubh : OK That was the announcement and sorry if it was wrapping on
your screens!
Jehana : sorry, i do have to go; i will put this workshop on
next monday's calendar.
O'Dubh : I'll continue with the presentation
Ce'ad Mi'le Failte! (100,000 Welcomes)
Welcome to the Celtic Workshop!
We will be investigating and sharing our knowledge
of matters Celtic here.
It is my hope that the researches and references
I have will add to or compliment your own.
I am, by no means, the final authority on
these matters.
Discussion and interaction, coupled with a
shamanistic journey or two should fill in
the gaps and illuminate us all.
all |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,597 | Dean : hello
O'Dubh : Tonight I hope to lay down a firm framework
for our knowledge of Druids through a
discussion of their Magickal writing,
called Ogham, after Ogma - Sun Face,
and through a discussion of their divination
techniques.
It is commonly thought that the Druids left
no written records of their work.
I disagree.
Many references exist that contain the
poems of Druids, stories about their Magicks,
tales of their strategies, their secret lore,
their Oghams, their invocations, their victories
and their defeats.
The major problems with using this information
is that it is the product of a long
(tho reliable) oral tradition that was finally
written down by their antecedents the Culdean
Monks of the Celtic Church.
(Probably Druids in hiding).
Some of the Irish manuscripts
used as references on Druids are:
The Book of Armaugh
The Book of Ballymote
(A primary source for Oghams)
The Tain Bo Cuailgne
3132
The Book of the Dun Cow
The Book of Invasions
The Book of Leinster
Many references to what Druids did
are contained within the above books.
Much of what Celts wrote was symbollic
of deeper meanings. Each work can
be interpreted on many levels.
In modern times, Druidry is being studied
by several major groups, ADF and OBVD to
name just two.
If we have any Druids present tonight,
Please come forth and identify yourselves now.
(well, since only us chickens are here!)
Susan W.: .
O'Dubh : I'll identify myself as a student of Wicca, Druids and Celts
Susan W>Whatis your interest or area?
Susan W.: I have no knowledge in this area . .
I have been told a little bit by a friend.
The extent . . .
is that I understand this Wicca, Druid beliefs,
are very old and are based on the powers of the earth?
ga
O'Dubh : yes the knowledge of Druids/Wiccans is based upon the Earth
and
it's power.
The knowledge of the Oghams is tree knowledge applied as
symbols
in the use of Magick and Divination.
I'll upload some info on each symbol
or group of 5 symbols and show what their
meanings are.
The Druids were the shamans of the Celtic
Clans. They carried the history, the culture
and the geneologies of the Clan in their memories. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,598 | To aid in remembering this information,
Oghams were used, each Ogham being
associated by its beginning sounds
with the item to be remembered. This
is similar to alliteration in today's
writings.This led to an entire series of
different types of Oghams.
Tonight we will discuss tree oghams and Fionn's Wheel.
Ogham BTW is pronounced "O Wam".
It's one of those strange Gaelic things!
I have listed the Oghams for
those of you that haven't
downloaded the Ogham GIF's
or the Ogham Divination files
in Library 16 yet.
Each Ogham is listed by its
ancient Gaelic name, then its
modern Irish name and then its
Welsh counterpart.
The first group of 5 is from the
North on Fionn's Wheel.
(it is from the Book of Ballymote)
7th century Irish manuscript.
3133
Susan W.: .
O'Dubh : Beth Beith Bedw Birch - The White Tree of Purification
Protection against harm, physical and spiritual.
Deal with/clear away the bad things of life.
A new begining. Peasant. 24 December-20 January. White.
Luis Caorthann Criafol Rowan - Tree of Life
Protection against psychic attack.
Develop powers of protection and foretelling.
Used in Metal dowsing.
Planted around stone circles. Peasant
21 January-17 February. Liath (grey).
(also luisne or "red glare").
Fearn Fearno'g Gwernen Alder - "The Red Man"
(pranksters, also help one escape the Otherworld)
Used in fires to make swords.
Frees the Earth from water. Used in Building
Foundations because of this fire aspect.
Protection in conflicts.
Freedom from binding Magicks. 18 March-14April.
Crimson or blood red.
Saille Saileach Helgen White Willow or Sally Tree -
The growth of lunar power and water.
Linking and harmonizing. It's power is greatest
at night unless the Moon is visable during the day.
Susan W.: ? O'D
O'Dubh : Tied to the Moon phases.
Protection against diseases. Peasant. 15 April-12 May.
Sodaith (Bright or fine).
Nuin Fuinnseog Onnen The Black Ash - The Tree of Rebirth
Links the World of Spirit to the physical.
The passage way between the inner world and the outer realms.
The keys to the future but only in time.
First Chieftan Tree. 18 February-17 March
Necht or clear in color. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,599 | Yes Susan W? (I actually heard Susan W and responded at this
point but have included the other uploaded information here
for completeness).
Huath Sceach gheal Ysbyddaden -
The Hawthorn or Whitethorn
The May Tree. The name means "Terrible"
referring to the Destroyer aspect of the Goddess.
Unlucky (especially to cut it except in May).
(Bringing the blossoms in the house is also unlucky).
Rags are tied to its branches as offerings.
Protection against all ills Magickally.
Peasant. 13 May-9 June. Purple (For the Hag/Underworld).
Duir Dair Derwen Oak - The King of Trees
The Oak King. Magickal strength.
The doorway to inner knowledge.
The ability to see the invisible or be invisible.
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The ability to bar or open the ways.
10 JUne-7 July. Black. Chieftan.
Planted in Sacred Groves by the Druids.
Tinne Cuileann Celyn Holly - "Fire"
The Holly King. Balanced Strength and Power.
Unification, Fatherhood, Rebirth.
Fire, strength, boldness.
Peasant. Temen (grey-green).
Coll Coll Collen Hazel -
"By the Power of Three Times Three"
Discovery, Druidic Herald wands "Word Wisdom".
Used as A Magick Shield in warfare (Fionn's Shield).
Water Witching forked rods.
Nut-Brown.
Quert Aball Afall Crab Apple - Tree of Eternal Life
Isle of Avalon. Five seeds/blossom petals.
Apple-green or Mouse-Brown.
Muin Muine Vine - "The Vernal Equinox"
"The First Harvest".
Chieftain, 2 September- 29 September.
Mbracht (variegated).
The Magickal ability to roam widely and to gather.
Assimilation leading to inner development.
Gort Eadhne'an Eiddew Ivy - "The Second Harvest"
30 September - 27 October. Gorm (blue).
scarcity in unfavorable situations.
Changes necessary for growth.
All things are tied to the Earth.
Transformation by being rooted in the Earth.
Ngetal Giolcach Cawnen Reed - "The Tree of Scribes"
Used to make pens and Welsh plagawd (paper).
28 October - 24 November.
Thatching, mats, baskets.
Insulation, Enclosure, Covering.
Preserver of Knowledge, Maintainer of Order.
Nglas (glass green or yellowish-green). |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,600 | Straif Drai'on Draenenwen Blackthorn -
"Tree of Punishment and Strife"
Peasant. Staves of Magickal Power.
Draoi (Wizard), Drai' (Druid).
Power in Visible and Invisible Worlds.
Use to overcome resistance to One's will.
Sorcha (bright colored) or purple-black.
Ruis Trom Ysgaw Elder -
"Tree of the Cailleach (Hag)"
ru'isce (a violent attack, a blow, a throw).
Irish Witches rode Elder sticks instead of brooms.
Three fold aspects of Time, Existence, Goddess.
Ogham of Timelessness or unity of all time.
Balance in threes. Rocnat (roebuck red).
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Susan W.: How would you use this information, for example . . .
the Native Americans use prayers for certain rituals, such as
blessing your surroundings.
How would you use that infor.?
Ga
O'Dubh : The information would be used
in divinations and in casting spells.
It would also be used to mark pathways for Spiritual journeys
into the Celtic Otherworld.
The first use of Oghams was on Birch, for instance,
and it was interpreted by the Irish God Lugh to mean
that a Magickal attack was going to be made
upon his wife.
Freepowder: hi all
O'Dubh : He took precautions.
Hi Freepowder !! we are underway with our workshop.
Freepowder: I didn;t miss it?
O'Dubh : I'm just telling Susan how Ogham information was used.
It's happening right now.
Anything missed will be in the library.
Freepowder: out standing, but I can't stay long
O'Dubh : Susan>Does that answer your question?
Freepowder: GA
Susan W.: So, he called upon the spirit of the Birch tree to protect
him???
O'Dubh : He used the Magick of the Birch symbol to protect him and
his wife. Birch was used to surround them and protect them
from Magickal attack. Lugh's wife was in danger of being
spirited away to the Underworld.
Freepowder: (sorry) who are we talking about?
Susan W.: Gottcha. :) Difference in interpretation. GA
O'Dubh : The Celts were also shamanistic just like the Native Americans
Ok
Susan W.: ?
O'Dubh : FP>We are talking about the use and meaning of Oghams and
symbols of Magick.
FP>GA
Freepowder: in general?
O'Dubh : Well I'm presenting the meaning for each Ogham as based upon
the information handed down by the Irish Druidic Bards.
Misty : Can you tell us a little about the shamanistic part of the
Celts?
Freepowder: ah!
O'Dubh : Misty>I will cover that more fully next week but....
the Celts lived close to nature as did most peoples
O'Dubh : in the past. They observed that they had to interact with
it on a more personal basis than we do today. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,601 | I am introducing symbols and diagrams to be
O'Dubh : used in Magickal journeying.
Misty : Ok, sounds good!!
Freepowder: O'd> the Celts focused mainly on Trees & shrubs, while the
NAIndians,
Freepowder: focused more on animals , right?
O'Dubh : FP>The Celts tied Oghams to everything...
Birds, animals, shields, flowers you name it!
Freepowder: !
O'Dubh : They even had a secret Hand Language!
GA
3136
Misty : I've heard of that...how was that used?
Freepowder: sounds like modern gang!>...
Ogham was used like runes or tarot?
ga
O'Dubh : FP>one of the messages I posted has a direct correllation for
Oghams and TArot!
Susan W.: ?
Freepowder: I missed it, been a heavy wkend GA
O'Dubh : It's in Section 15.
Susan >GA
Susan W.: I had someone give me a shamanistic (N.Amer.) style
drumming experience. ..
in which I saw the trunk of a very large tree . .
with a section that you could walk into . . .
like the old forest located S. of Yosemite . . . what are
those
called again. ? Anyway GA
Any meaning to that vision? O'D?
Sequoia . that's it.
O'D> GA
SUZAN : O'D is having some trouble with his connection.......
he will be right back.....
Susan W.: ok
I'm probably gonna split in a few . . . been on almost 2hrs.
SUZAN : thanks for being patient
Susan W.: What are your interests again Suzan?
SUZAN : i am an astrologer
Freepowder: Suzan> by the look of it we have just got started w/ this,
right?
Susan W.: Hi O'D
Freepowder: welcome back O'D
O'Dubh : Sorry about the line going down!
Thanks guys!
Freepowder: Mercury is retarded
O'Dubh : So where were we?
Freepowder: Sequoyah in vision
Susan W.: Did you get I saw trees in a vision?
O'Dubh : FP!>LOL probably what the prob is!
Freepowder: GA
O'Dubh : Susan>Yes
Susan W.: Any importance?
O'Dubh : I was telling how Celts/Druids
saw all of life interconnected like the Oak limbs
I believe your vision is telling you
to look within yourself to see how
you connect to the life around you
perhaps you should go on a shamanistic journey.
Freepowder: ?
O'Dubh : Discover your inner truths.
FP> ga
Freepowder: Shamanistic Journey?... |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,602 | you mean like a vision quest?
Misty : Did we lose him again?
O'Dubh : Yes FP but along definate paths
Susan W.: O'D> celtic style?
O'Dubh : let me continue and I'll show you the map.
Freepowder: GA
O'Dubh : Susan>Definately Celtic style if that is what you feel closest
3137
to.
Susan W.: Actually more N.Amer. style :)
O'Dubh : Native American style is nice but I am a Celt.
Susan W.: Tell me your way.
O'Dubh : Watch and see !!
they (the ways) may be closer than you know!:)
Freepowder:
O'Dubh : Ok I'm going to skip the Ogham meanings and go straight to the
Wheel of the journeys.
This is Fionn's wheel and is a GIF in Lib 16.
Fionn's Wheel is a diagram found in the Book of Ballymote.
It shows all 25 Oghams arranged around a series of concentric
circles (in library 16 as fionnw.gif). This diagram can be
used to divine paths necessary for "Pathworking", a very
powerful shamanistic technique. I have identified the meanings
of each Ogham on the paths (using the correspondences from
Nigel Pennick mostly). Each Ogham's meaning can require at
least a workshop of it's own to fully cover. I offer these here
to show what can be done with Oghams:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
Each path will be identified with it's Gaeilge/English name
and the elements along the Ways.
The Northern Path is first.
(from outside to inside)
___________________________________
An Cosa'n do Sla'n
(The Way of Protection)
The White Tree of Purity
The Tree of Life
The Red Man
The Moon
The Keys to the Future
___________________________________
This is the first path on Fionn's wheel
0jim : hellod
O'Dubh : It contains the first 5 Oghams B L F S N
jim : hello
O'Dubh : This path is first because it teaches the new
student how to protect him/herself from Magickal harm.
HELLO jIM
Please standby
jim : ok
O'Dubh : this is a formal Workshop
But join in !!!
Any way, the first step was Purification,
followed by gaining an ally in "the Red MAn",
a being kind of like Coyote in Native American workings.
The tree of life is there as well
(this could be what Susan saw in her dream) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,603 | The Moon represents the protection of the Goddess
When the inner level is reached
the student gains the keys of knowledge
3138
but not the wisdom to use them.
Another journey must be made.
That is the next path.
___________________________________
O'Dubh : This Path contains the Ogham EBA:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
An Cosa'n de Fe'ile
(The Way of Ritual)
The Sacred Grove (Imbolc)
___________________________________
This path requires an understanding of
the major Religious festivals of the
Celtic year begining with Imbolc,
The new beginings
The festival of Brigit.
Susan W.: !
O'Dubh : It also requires one to perform such a ritual
Susan>ga
Susan W.: O'D & all> sorry, but I gotta go. Thanks for the info.
jim : !
O'Dubh : Susan> ok I'll continue and upload all this into the library.
B*B
jim>ga
Susan W.: THanks, I'll check into it. Bye.
jim : Thanks for the insight to PAGANISM. Get out of this stuff!
Freepowder: ?
O'Dubh : jim>not sure what you mean?
jim : !
O'Dubh : jim>ga
jim : you know! Druids, Pagans, Witches, stuff like that
Misty : Get out???
jim : !
Scott : uh oh.
O'Dubh : JiM>We are Druids, Pagans, Witches and stuff like that.
jim : !
O'Dubh : You are well to listen in to the workshop.
Jim>standby just a second.
FP has a question
FP>ga
Freepowder: I thought Samhain was the beginning of the Celtic year?
ga
O'Dubh : FP>It's the begining of the Celtic year but not necessarily
the begining of the study of Celtic religions.
ga
Freepowder: ?
O'Dubh : FP>ga
Freepowder: Imbolc...
is the start of this path of wisdom?...
or study on fionn wheel, right?
O'Dubh : FP>The study of all the major festivals is the second path
The symbol is actually the Grove.
The most powerful Magick in the Druid rites
Freepowder: ah!
3139 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,604 | O'Dubh : was The victory of life over death,
the renewal of the wheel of the year,
the marriage of the Crone to the Oak King or Cernnunos.
That would not be an appropriate start point for begining
the study of Druidic Magicks. (Before a student can begin
Magickal work, the ability to shield and protect oneself
must first be developed. This is why the first way studied is
the way of protection. The next step to performing or learning
occult wisdom would be in a protected environment, such as rituals or
Circles. What better ritual for a fresh start than
Imbolc which is symbollic of New Beginings and the Quickening
of Life? Samhain is actually the end point of the year and
represents the culmination of the Druidic Mysteries.
Jim>I believe you had a question?ga
jim : not really
O'Dubh : ok
jim : just watching and laughing
O'Dubh : any other questions?
Scott : ?
Misty : So are you saying that Winter Solstice is the beginning of
the wheel?
O'Dubh : Jim>I suggest that you watch your behavior
since the forum has some strict rules about
jim : ?
O'Dubh : putting down what others believe.
Jim>ga
jim : i'm not putting you down, just enjoying the show
O'Dubh : Jim>Are you done?
or do you have a question?
jim : 1!
?
O'Dubh : Jim>ga
jim : soo sorry if i offended anyone, didn'y mean to
got to go
O'Dubh : Goodbye jim
now to continue
Freepowder: Slan leat J
Scott : ?
O'Dubh : the next path to aid us in becomming more enlightened is the
Eastern path on the wheel.
Misty : What about my question? Or did someone beat me to it?
******** Answer inserted by O'Dubh ****************
(I completely missed Missy's question in all the confusion.
The answer to Missy's question is that Samhain is the begining
and the ending of the Celtic year. It is the time when the God
of the Underworld marries the Crone aspect of the Goddess. The
new God or the Sun is not yet reborn until the Winter
Solstice. The Celts began their days at sundown. It is not surprising that they
began their new year with the end of the last harvest. The period between
Samhain and Imbolc is the dark part of the year and is therefore like the night
before the day. During this period preparations were made for the onset
of winter and the coming spring planting.)
******************************************************************
Michael : Whats up tonight?
jim : \exit
3140
O'Dubh : Scott>ga
jim : \exit
O'Dubh : Jim> try /exit
jim : thanks |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,605 | Scott : O'D did you say you were going to upload this lecture? I
would really like to D/L it, but have to go to bed...
O'Dubh : Scott>Yes I will and will add notes as I go !
Slan leat!
Blessings
Scott : Any idea what the file name will be?
O'Dubh : It'll be celtws1.txt
Freepowder: byer
Scott : thanks for your time, Blessed Be.
O'Dubh : Pressing on here and watching the clock.
O'Dubh : This Path contains the next 5 Oghams H D T C Q:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
An Cosa'n do Fios
(The Way of Wisdom)
The Cailleach
The Oak King
The Holly King
The Three Times Three
The Tree of Eternity
___________________________________
O'Dubh : This Path contains the Ogham OI:
An Cosa'n do Gra'
(The Way of Love)
The Spindle of the Wheel (Beltaine)
___________________________________
******** Additional Data inserted by O'Dubh **************
O'Dubh : This Path contains the next 5 Oghams M G NG STR R:
An Cosa'n de Deis
(The Way of Balance)
The First Gathering
The Second Harvest
The Tree of Scribes
The Tree of Punishment
The Triple Goddess
___________________________________
O'Dubh : This Path contains the Ogham UI:
An Cosa'n de an Fhi'rinne
(The Way of Truth)
The Ancient Knowledge (Lugnasadh)
3141
The Inner Mysteries
___________________________________
O'Dubh : This Path contains the next 5 Oghams A O U E I:
An Cosa'n de an Saol
(The Way of Life) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,606 | The Tree of Regeneration
The Tree of Continuous Fertility
The Morning Dew
The Preventer of Death
The Tree of Life and Death
___________________________________
O'Dubh : This Path contains the Ogham AE:
The Way between the Worlds
The Sea (Samhain)
**********End of inserted data ***************
I will cover all of these and their meanings in the next
Workshop, next Monday.
Freepowder: ?
O'Dubh : I'm putting them here to give everyone a chance to read and
study them.
FP>ga
Freepowder: A bit off the Subj...
if you find the time could you help with...
Gaelic Pronounciation?
O'Dubh : FP>Sure will and I'll put notes in the upload as well.
Freepowder: thanks!
Rilla/Sysop: Hi all!
O'Dubh : I'm going to type the rest of the paths in now to speed things
up.
Hi Rilla!
Freepowder: Hi rilla, Dai dhuit
Rilla/Sysop: Dai dhuit!
Did you learn what that meant ???
O'Dubh : Rilla>It means Hello.
Rilla/Sysop: Just stopping bye to tell y'all goodnight!
and hugs!
O'Dubh : Gang I see that we will have to continue next week
It's late and we still have about 2 hours to cover.
Freepowder: ?
Misty : I hate that.
O'Dubh : I will post the rest of my lecture on the section 15 message
board.
FP>ga
Freepowder: what time does this start?...
and will it be in the Co notices?
O'Dubh : It starts at 10 PM Est.
Yes it should be.
I have to get Rilla to do it.
Freepowder: 7 PST
O'Dubh : I was surprised it wasn't.
3142
FP>that's right
7PM PST.
Freepowder: numbers hate me
O'Dubh : I know
I appreciate everyone being here.
Misty : No prob..
O'Dubh : Next time we''ll cover how to make a shamanistic journey using
the Oghams and Fionn's Wheel.
Misty : See ya next time or probably sometime during the weekend.
Freepowder: O'D, I appreciate you taking the time to put this on!
O'Dubh : Beannacht leat!
Thanks everyone! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,607 | Hugs!
Slan
Freepowder: Sl'n leat!
Misty : Night....*B*B*
Freepowder: well, who's left?
ÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ
3143
What follows is the rest of My presentation concerning divination:
O"Dubh : Western (read Druidic) meditation was usually done
for divination and foretelling the future.
This was called by the names: Tenm Laida, Dichetal
Do Chennaib and Imbas Forosna.
Tenm Laida (Illumination by Song) is an altered state
usually achieved by chanting or singing of a repetitive
pattern. This can also include drumming and dancing.
These activities synchronize the body and mind to
an external rhythm allowing us to cast off the chains
of normal existence.
This allows one to float at peace within the song
(dance, beat, mantra, etc.) This is a strictly Druidic
or Shamanistic practice even though it may look like TM.
Dichetal Do Chennaib (Cracking open the Nuts of Wisdom)
is a state achieved by relaxation and clearing the mind
in a Ritual environment. It usually involved using some
Magickal implement such as a knife, a sword or a staff
to touch a subject (usually upon the head) or involved
the handling an item so that the diviner could discover
what secret knowledge was contained within it.
This information could be events from a person's past life,
a detailed history of who and what had happened to an object
or how and why the subject was being hexed or spelled.
I know this sounds like ESP but it was enhanced through
Ritual and relaxation techniques. I believe that Dichetal
Do Chennaib is the proper state for performing Ogham
divinations as well. More on this later.
Imbas Forosna (Illumination) was a form of altered state
used by seers and bards to create or see visions.
The Druid would be totally isolated from all sensory inputs,
sounds, lights and feelings. This was usually a very
dark room or a covering of hides. The Druid would attempt
to float and relax. When in the proper state he/she would
signal for the hides to be removed or he/she would open
the door out of the Darkness. The sudden, instantaneous
transition from Darkness to Light would cause him/her to see
visions or to spontaneously utter poems, prophecies or to
achieve a total Awareness of the secret Knowledge of
their Surroundings. This sensory deprivation forced oneness upon
them and caused them to become centered and to float. It was
their Ultimate Meditation technique.
The Druids also used music, colors, trees and numbers to alter
their consciousness. They were familiar with the Pythagorean
Mysteries and may have actually been the source of them!
Druids shared IndoEuropean roots with the Indian Brahmans but
I don't have any hard data to support any similarities in their
practices. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,608 | 3144
O'Dubh : To perform an Ogham divination , one must be clear about the
purpose or object of the divination before begining. Focus this
purpose in your mind before starting meditation and/or Circle
casting. I find that working within a Magickal Circle tends to
prevent outside psychic influences but don't believe it's
absolutely necessary to use a Circle. The form of divination
is Dichetal Do Chennaib.
What we will be doing is casting sticks or "fews" upon a casting
cloth. The sticks are about finger length and size and carved
with Oghams for each of the 25 symbols. (I prefer to work with
woods that are the actual symbols used for each Ogham where
possible.
Obviously, some "Crane Bag" symbols are not trees and will have
to be carved on some neutral wood or other substance, shells or
rocks for instance. I use Ash or Oak for any substitutions.)
The casting cloth is a representation of Fionn's Wheel and can
be multicolored (as in the GIF), plain (Black and White) or just
drawn on the floor or ground. I like to make the largest Circle
about my height (in my case 6'2" but use what is suited to you).
I orient the Wheel with the "B" Ogham to the North. I stand on
the South side of the Wheel facing North about 3 feet back from
the "M" Ogham. Place the Oghams in a bag and then randomly
select 7 of them. Close your eyes, spin around three times while
blanking your mind from everything but your purpose. At the end
of the third spin toss the 7 "fews" into the air about 3 feet
above your head and towards the center of the Wheel. Once they
have settled out immediately read the arrangement of the sticks
as a general impression only. Write this down. Also record the
relative orientations and postions of the "fews" upon the Wheel.
Pick up the cast sticks and return them to the bag. Repeat this
process twice more so that a total of three readings is
available.
O'Dubh :You should now have three Wheel/Ogham Divination charts that
have the relative positions of 21 Oghams on them. Interpret the
Oghams based upon the correspondences I referenced previously.
(This came from Nigel Pennick's Book "Magical Alphabets" with
the actual meanings for the Oghams being from the Bardic/Druidic
traditions as passed dowm by the Clan Bards of the O'Flahertys).
I use the correspondences that "feel" right to me. You should
do the same. No one set of correspondences is the absolutely
right one to use. The above correspondences just hang together
better in my own mind. The basic technique to reading the tale
of the sticks is to read then deosil (clockwise) and from the
outside to the inside. The "fews" towards the center represent
the future and those towards the outside the past. Any sticks
not on the Wheel are ignored. Crossed sticks conflict. Parallel
sticks compliment or enhance. Sticks laying on Oghams of the
Wheel have combined effects. The interpretation is not hard and
fast. I read the symbols as a "story" that is dynamic. I take
all three divinations together. If they have no correllation at
all, I ignore the results and try again. Sometimes A divination
is not possible. I'll try at least three times to get results.
The relative agreement of each of the Three Wheel/Ogham charts
determines the degree of confidence one can have in the
readings, from utter certainty to total confusion! (reminds me of Sex
for some reason but that's another story! I guess the point is that
3145 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,609 | such Powers and their use are not instantaneous or easy to realize
at times. Sometimes its easy and other times impossible no matter
how much you try!) This entire process of interpretation is very
similar to: Palmistry, Tarot, Astrology or Runes. They are all basically
taking seemingly random or (at least) uniquely individualized instances
from a person's life and attempting to give meaning to such events based
upon how they relate to Magickal symbols and patterns. What is actually
occurring is that the left brain is gathering facts from the cast
patterns that configure the mind and Spirit to allow the right brain to
make the "Salmon leap" to intuitive insight or Illumination. This is
Dichetal Do Chennaib or "cracking open the nuts of Wisdom" at its
finest.
After the divination is finished, dismiss your Circle and fold
or erase your casting Wheel or cloth. Store them separately and away
from normal life until they are to be used again. I recommend a wooden
or cedar chest. Use whatever represents peace, quiet and solitude for
you.
O'Dubh : So what have we found from this discussion of Druids, Oghams
and divination? We found that Information exists concerning Druid Oghams
in the ancient 7th and 8th century writings of Irish monks-Druids. We
disovered that Fionn's Wheel can be used as a divination casting cloth
and as a "map" for "Pathworking". We suggested that the Ogham correspon-
dences can identify unique ways to Magickal knowledge and insight. Most
of this information came from oral Druid histories that were finally
written down in the first millenia by the Druid remnant or Culdean
Monks. I admit that some of my presentation has been colored by my
interests in other forms of MAgick that have more readily available
information, such as Runes, Tarot and Astrology. I have also made every
effort to go to an ancient textural source or, at the very least, to a
modern writer basing their work upon ancient verified Druidic works. In
our future investigations into Druidic practices and Magick, I hope to
continue using the same techniques to discover or rediscover the
Mysteries of the inner Druidic Knowledge.
******************************************************************
Key words to look up and understand for this Workshop and the next:
Shamanism, Pathworking, Magick, Oghams, Druids, Culdee,
Celt, Fionn, Archetypes, Jung, Vision Quests, divination,
meditation, Bards, Invocation, Circles, spirit guides.
During the discussion of Fionn's wheel we will primarily address
archetypes, symbols, Magick and Shamanism as well as Pathworking.
CELTIC WORKSHOP (Internet)
This is the second Celtic Workshop. We covered Pathworking using Fionn's
Wheel and how Druids did Magick. (O'Dubhain - 28 Feb 1994)
*SYSTEM* | Switching to Workshop/Seminar 1
Freepowder | heloooooo
O'Dubhain | Hi!
| Looks like just you and me!
Freepowder | how many are we?
O'Dubhain | Hi Tammy!
3146
Tammy | Hi!!!
| I got my old man to give me 15
minutes.
How generous! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,610 | Freepowder | BRB, Hi tammy! Jee-ah guitch
O'Dubhain | What a nice guy!
| Ban jeeah Gwitch!
Tammy | Sorry I won't be able to stay for the
whole thing.
O'Dubhain | heheheheeh!
| That's ok you can download it later
Nan | 'lo everyone
O'Dubhain | Lo Nan!
Sue Thornburg | Hello!!!!!!!!!
Falcon | Hi All
Freepowder | it's obvious that the Celts had a sense of
humor, look at their spelling HI nan, Hi falc
Sue Thornburg | FP> HAHAHAHA
O'Dubhain | Hi Falcon! Hugs Sue
Sue Thornburg | Will this be a formal CO, Odie?
Falcon | Hi O'D
O'Dubhain | Sue>It's semiformal!
Freepowder | hi sue, the word for the day is *maismic*
Wren | Hi, guys
O'Dubhain | It's a workshop!
Freepowder | hi wren
Nan | maismic?
Falcon |
Sue Thornburg | Oooh, good, I'm wearing half of my tux.
O'Dubhain | Hi wren
Falcon | Hi Wren
O'Dubhain | Lo Eric Let's get cranking folks
Eric | LO OD
Falcon | What is a workshop??
Freepowder | I'll be good, O'd, promise
O'Dubhain | A Workshop is another word for a CO But
since its a WOrkshop it's supposed to be hardere!
Eric | and maismic??
O'Dubhain | ANYway
Falcon | *maismic*
O'Dubhain | The way this works to date is I talk about
some subjects and we discuss them
| then we maybe come up with some new ideas
Sue Thornburg | Sounds terrific. :)
O'Dubhain | It runs like a formal CO to begin Just put
in a ? or a !
Fred McCandless | so toss out an idea
O'Dubhain | If you have a comment or a question
| OK
| First last week
| We talked about Druids Oghams and
Divination.
Fred McCandless | ?
O'Dubhain | I placed a bunch of files in the library
16 to be used in the workshop. ok Fred>GA
Fred McCandless | si
O'Dubhain | Fred> Got a question?
Wren | He's gone, O'd
O'Dubhain | anyway the way it works is just like
3147
that! ok The files give you background on what we discuss. So the
first question I would ask is....
Jehana Silverwing | hi odubh.
| ust
O'Dubhain | Why are we studying these subjects?
| Hi Jehana! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,611 | | I mean what are we going to get out of this
| study?
Nan | cause we like to waste $$ on CI$?
O'Dubhain | ANyone want to volunteer an opinion?
Falcon | !
O'Dubhain | Falcon>ga
Falcon | I study things because they are there and
I feel I should learn as much as I can
Nan | !
O'Dubhain | Me too Falcon!
| Nan>ga
Nan | on a more serious note....I'm interested
in learning about them because they are part of my heritage and the
heritage of those around me
O'Dubhain | That's a reason I study them too Nan. When
I asked myself these questions I came up with some answers. Why study
Oghams? The answer was because the Druids used them in Magick.
David Pfeiffer | To add more to that Nan, being new here,
I'd like to learn more about the history of the natural beliefs because
they may be the only saving grace of this planet.
O'Dubhain | They are symbols of Magick. David> That's
a good one too.
David Pfeiffer | Sorry to interrupt.
O'Dubhain | The reason I study Magick is just that
that's ok I study Magick of the Earth and of people and of the SPirit to
find the keys to who I am How we relate to each other and to the Planet
Jehana | i agree with david.
O'Dubhain | This is a time that we are all coming
together to save ourselves and our Planet The ancient Wisdom shows us a
Way to do this Jehana
O'Dubhain | We must look within for the Power of
self-awareness For growth and harmony. The Oghams are the roadsigns on
the Ways to this Wisdom
David Pfeiffer | But the whole idea is not for ourselves.
We are just as important as individuals as a leaf is to a tree. One
leaf only holds so the tree may live.
O'Dubhain | One map of this inner journey is Fionn's
Wheel. Right again David. But we must start with ourselves. To have
a tree one must have leaves. and branches and a trunk and roots as well
as Life. It's all got to work together. The purpose of this workshop
tonight is to determine the way that Fionn's Wheel shows us how to
"Pathwork" to knowledge of ourselves.
Nan | ?
O'Dubhain | To show how Druids did this Yes Nan
Nan | i think i know what you mean by "pathwork"
but could you please give a brief definition so that i know we're
thinking the same
O'Dubhain | OK. Pathworking is basically an inner
journey to discover Truths within ourselves
Falcon | ?
Nan | thanks
O'Dubhain | It allows us to tap a "Higher" wisdom To
3148
know our totems and our Spirit guides. Yes Falcon ga.
Falcon | What is Finion's Wheel?
O'Dubhain | Fionn's Wheel is a representation of the
Oghams laid out in Circles around a center. Like a Native American
Medicine Wheel. It is pretty much the same thing for shamanistic
purposes I uploaded a GIF of it into Lib 16 as FIONNW.GIF
Falcon | thanks
O'Dubhain | On it are the Ogham symbols for our
journey.
Wren | ? |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,612 | O'Dubhain | Each symbol represents an ability or a
knowledge to be gained or understood, Wren ga
Wren | Is there a book with the diagram? I can't
see GIF's
O'Dubhain | It's in the following books: "The Book of
Ogham" by Edred Thorsson, "The Celtic Shaman" by John Matthews
Jehana | will capture the gif.
O'Dubhain | "The Book of Ballymote" by a 7th century
Culddean Druid, Jehana also in Religion lib.
Jehana | okay, odubh.
Beth Campbell | send 2 what's Palyne? Is this a formal co?
O'Dubhain | yes Beth? The way Druids worked Magick
was by "becoming" or by actually changing reality A classic example of
this is The Song of Amergin the Druid who aided the Gaels in defeating
the Tuatha de Danaans. I quote from his song:
| "I am the wind which breathes upon the sea.
| I am the wave of the ocean.
| I am the murmur of the billows.
| I am the ox of the seven combats.
| I am the vulture upon the rocks.
| I am a beam of the Sun.
| I am the fairest of plants.
| I am a wild boar in valour.
| I am a salmon in the water.
| I am a lake in the plain.
| I am a word of science.
| I am a point of a lance in battle.
| I am the God who created in the head the
fire.
| Who is it who throws light into the meeting
| in the mountain?
| Who announces the ages of the Moon?
| Who teaches the place where couches the Sun?
| If not I?
Jehana | I think this song is a teaching ballad.
O'Dubhain | I invoke the land of Ireland!"
Jehana | by the way, whose translation is this?
O'Dubhain | Yes it teaches and it invokes the power of
the Land. This was the translation by Douglas Hyde.
Jehana | okay, just simply because it is slightly
different than the one i remembr.
O'Dubhain | This Spell was used by the Druid to
overcome the winds raised by the de Danaans in their battle for the
Land. It is an example of the way a Druid would work. There are other
tales of shamanistic workings by Druids
Freepowder | ?
O'Dubhain | Among these is "How the Tain was Recover-
ed" Yes FP?
Freepowder | you spoke of becoming, is Amergin actualy
3149
becoming... those things or, has he been in the past?
Nan | or is it a metaphor?
O'Dubhain | He is actually synchronizing himself with
the spirit that controls these items. It is a series of symbols. It can
be viewed metaphorically. But the fact is it got results. The wind
died and the Gaels landed on Ireland.
Freepowder | ok GA
O'Dubhain | Present day shamans do the same thing.
The story of the Tain was lost and had to be recovered. It had been
written in Oghams on sticks and sent to Italy. None of the bards had a
memory of the entire story, so they sent two men to recover the Oghams,
Senchan and Muirgen. No one knew where to look for these Ogham sticks.
So Muirgen decided to ask Fergus mac Roich (only one problem---Fergus |
Wicca | The-Complete-Uncut-Book-of-Shadows | 2,613 | was dead) So Muirgen slept on his grave and invoked the ghost of Fergus
to reveal the entire story. The Spirit of Fergus appeared in a cloud
and for three days recited the entire epic. Muirgen was able to go back
to the Bards and tell the entire tale. This tale was written down and
we have it today. This is an example of dream traveling to discover
hidden knowledge
Artemisia | ?
O'Dubhain | yes Artemisia?
Artemisia | sorry...computer fart
O'Dubhain | hahahaha! ok
Jehana |
Sue Thornburg |
Freepowder |
O'Dubhain | mine was getting constipated!
Freepowder | *maismic*
Jehana | LTB? lettuce, tomato and bacon?
O'Dubhain | haha!
Nan | lol
O'Dubhain | gotta be! Anyway the point
is Druids did Magick in a lot of ways that has to be discovered again
from studying these tales. Native Americans pass this kind of know-
ledge down from teacher to student. We are not so lucky. We have to dig
it out of books and figure out the symbolisms!
Sue Thornburg | Unless we have an O'Dubh and a computer.
:)
Artemisia | :-)
O'Dubhain | But not for speed typing!-
or typos!:(To take a Journey on Fionn's Wheel, I suggest One study
the Paths as outlined in Workshop #1 in Library 16 here as CLTWS1.TXT.
Beth Campbell | Does this mean ... those who don't
respect the past are doomed to repeat it?
Jehana | only if it was a "bad" past .
Freepowder | *maismic*
Sue Thornburg |
O'Dubhain | I think we all get our turn in the
"barrel"!
Jehana | sorry.
O'Dubhain | The first Path according to my inner
vision
Beth Campbell | wrong choice of words (sorry) (must be
mercury) going to repeat it
O'Dubhain | and as based upon the Oghams in Nigel
Pennicks "Magical Alphabets" is the Way of Protection. This Way has the
Oghams B L F S N on it from the outside to the center. Each Ogham on
this Path teaches us a Magickal ability. The first Ogham B stands for
3150
the tree Birch--The White Tree of Purity and Purification.
Jehana | B is birch in the norse runes, too.
O'Dubhain | It is used to protect and Purify us before
we start our journey within. It was the first Ogham ever used. It
warned Lugh that his wife was going to be abducted to the Underworld and
it will serve to show us that we are protected. Life springs anew. To
make such a journey one should meditate and cleanse oneself of all
unclean and impure thoughts.
Beth Campbell | (sounds like Eve and the Apple)
O'Dubhain | Native Americans might do this in a "sweat
lodge". more of a putting away of the mundane bagage of life. baggage
that is ! Make an Out of Body (OOBE) type of Journey to a White tree
shining against a totally Black Darkness. Use its image to purge your
mind of distracting thoughts and go to the next level ---The Tree of
Life. Upon this tree one learns to shield unwanted psychic energies and
Magicks. This Ogham is "L" for Rowan. When one is floating in an OOBE
one needs such shielding to travel safely. |
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