(converted to PDF by Frater SOLOMONAR) BELTANE RITUAL 5/5/1990 This is a transcription of the original planned ritual for Beltane

for the Shadow Weaver Grove, transcribed with permission by Joseph Teller of the Wonderland BBS 508-663-6220 WWIVNet Node 5803 for distribution to the Pagan Community at large. Shadow Weaver Grove can also be written to via Surface mail at : PO Box 5451, Billerica MA 01821. Distribution for non-commercial use of this document is granted, so long as the wording and information contained herein remains unchanged in the process of distribution. _____________________________________________________________________ ______ I. Starting the Ritual A) Processional : (starting Chant {Ku-Wa-Te}) To enter the circle each person must pass through four "gates" representing each of the Three Worlds (Land, Sea & Sky) and Fire. Each person steps to the first Gate Keeper and is asked: "What do you ask of the Gate of Earth (Sea) (Air)?" AN answer is given or left unspoken, and the person is marked by the Guardian (with mud, water and brush of a feather) and proceeds to the next Gate and is questioned again. The Guardian of the last Gate, Fire, smudges the person before they enter the circle. When everyone is in the circle, the chant continues ("Ku-Wa-Te") as the Gatekeepers come into the circle and prepare themselves. B) Statement of Purpose : We are here tonight to honor the Goddess Danu, called the Earth-mother and to honor the God Belemos, Called the Sun King. We honor them and ask them to bless us and rekindle the warmth of the world. C) Centering Meditation: Group meditation and collective consciousness: All present are brought together with a group meditation, to form a "group-mind"; to help everyone center and bring themselves

together to work in accord. D) Earth Mother Invocation : Oh Earth-Mother We praise thee That seed springeth That flower openeth That grass groweth We praise thee For winds that whisper Through the shining Birch Through the lively Pines Through the mighty Oak We praise thee For all things Oh Earth-Mother who gives life II. The Active Ritual Invocation of Ogma the Gate Keeper or Mannanon in English: (Visualization is a triangle shaped iris opening) Gate Keeper of Fire: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways for us O Mannanon, master of the realm beyond the seas, grant us passage to your kingdom. O great God of knowledge, we wish to walk your roads. Reveal to us your teachings, reveal to us the safe path. Come wash the nighttime clean; Come Close the gap of darkness in between. We praise you for the brightness of your power. We praise you for the gift of knowledge. Guide us to the place we seek. Walk with us Ogma! Walk with us Mannanon! CHANT: We invoke thee Ogma, opener of every Gate We invoke Mannanon, 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. B) Consecration of the Waters: [After each cup is consecrated it is passed around the members of the circle so that each may drink from it. When the cup returns

to the start the remaining liquid is spilled unto the Earth or into the fire. Contents may be spring water, or an alcholic brew if alcohol it is preferred to have been brewed by a member of the Grove.] Druid of the Gate of Land: Spirits of nature, of the trees and rocks, of the animals and Earth, give us your favor and your companionship, share with us the bond of spirit and of life on Earth. Remember us and speak to us in our hearts. Give us your teachings and laughter, become one amoung us here tonight, Consecrate these waters. Behold the Waters of Life! {All Chant "Fur and Feather"} Druid of the Gate of Sea: Ancestors of Long ago, be with us, give us your favor and your wisdom, share with us the bond of kinship and of life upon Earth. Remember us and speak to us in our hearts. Give us your knowledge and your blessing, become one with us here tonight; Consecrate these waters. Behold The Waters of Life! {All Chant "Blood of the Ancients") Druid of the Gate of Sky: Gods and Goddesses, be with us, give us your favor and blessings, share with us the bonding essance and our existence upon your sphere of life. Remember us and speak to us in our hearts. give us your strength and your peace, become one amoung us here tonight. Consecrate these waters. Behold the Waters of Life! {All Chant "Mother I feel you"} C) Individual Offerings and prayers: At this point, all present that wish to may make an offering or offer prayers. If anyone has an offering or a prayer they would like to make they step forward and do so, individual offerings to particular patrons or spirit helpers are done at this time. D) Sacrifice with the Willow Branch:

Gate keeper of fire makes a final offering of a willow branch, to send the energy to the deities of the occasion. It is sacrificed into the central bonfire. Gate Keeper of Fire: Our praise goes up with thee on the wings of eagles; our voices are carried up to thee on the shoulders of the wonds. hear now O Belemos, O Danu, we pray thee, as we offer up this sacrifice of life. Accept it we pray thee, and cleanse our hearts, giving to us of your peace and life. E) Divination : A scrying is done with crystal/flame, to find if the gods have accepted our prayers and will be with us. If the omen is bad, offerings are made again. If they are rejected thrice, the circle is broken immediately and the ritual ended. F) The Fourth Consecration: Here the wards are set to protect us during the magic working. Druid #1 (Fire): We greet you, Brother Wabun, Golden Eagle of the East. We ask that you watch over us this night, and share with us your wisdom, Let your keen vision guide us over the obstacles before us. We greet you, Brother Shawnodese, Guardian of the South, great Coyote. We ask that you walk with us this night, and guide us as we walk this path of learning. We greet you, Waboose, White Buffalo Woman of the North, Grace us with your company, and walk with us night as we seek the wisdom that surrounds us. We greet you, brother Mudjekeewis, Great Bear of the West. Walk with us this night and aid us in our journey to wisdom. At this time, would each of you please meditate on your personal needs and desires. G) Induction of Receptivity : (Litany of the Waters) [D1 can be Guardian of Fire, D2 can be the Group response. If the group doesn't know the responses one of the other guardians should lead them into them]

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-Mother 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 her bounty? D2: She has D1: Then give me the waters! Final consecration and sharing: A fourth cup is consecrated. O Belemos, O Danu, 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 chant: "Ku-Wa-Te"} III. The Work of The Circle A) The Magic Working: Tonight we pray for the prosperity of all those here. May our fortunes increase, may the Goddess and God smail on our endeavors and bring us good luck in all that we do. We ask that you bless these small tokens of our wishes, and grant us the success that we ask for. {Here a small basket with a crystal and appropriate symbols of general prosperity were passed around so that all might add energy to it} B) Affirmation of Success: D1: Belemos and Danu 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 whome we have invited here today. IV. Closing: A) Thanking and closing of the Quaters:

We thank you, Brother Wabun, Golden Eagle of the East. You have watched over us this night, and shared with us your wisdom, Your keen vision has shown us the ostacles before us. We ask you, go in peace, as you came in peace. So we may walk together again. We thank you, Brother Shawnodese, Guardian of the South, great Coyote. Once again your lessons have helped us, and shown us the truth in ourselves. We ask you, go in peace, as you came in peace, So we may walk together again. We thank you, Waboose, White Buffalo of the North. You have graced us with your company, and walked with us this night. You have helped us see the wisdom that surrounds us. We ask you, go in peace, as you came in peace. So we may walk together again. We thank you Brother Mudjekeewis, Great Bear of the West. You have shown us your power and kept us safe in our journey to wisdom. We ask you, go in peace, as you came in peace, so we may walk together again. B) Thanking of the Gods and Goddess Gods and Goddesses of the old times, spirits of the old times and of this place, people of the old times and of our ancestors, our kindred we thank you. C) Closing the Gate: Gate Keeper of Fire : O Ogma, Lord of the Gates, Lord of KNowledge, we thank you. O Mhannon, we thank you. Now let the Gates between the Worlds be closed! D) Return from the group-mind, grounding and centering. Reverse the Tree Meditation. Relaxing of the Grove's Wards. Libation: D1: To thee we retrun this portion of thy bounty, O Danu our Mother, even as we must someday return unto thee. D2: We have finished this ceremony

D1: So be it! ALL: Biodh se! _____________________________________________________________________ ______ CHANTS USED DURING RITUAL: {Ku-Wa-Te} Ku-Wa-Te Lay-no Lay-no Ma-ho-te Hi-ano, Hi-ano, Hi-ano Ku-Wa-Te Lay-no Ma-ho-te Hi-ano, Hi-ano, Hi-ano We are one with the infinate sun Forever, Forever, Forever We are one with the Infinate Sun Forever, Forever, Forever. {Mother Nature Waits} Mother Earth provides Motehr Earth Provides Mother Earth Provides all for us to survive Mother Earth Provides Mother Nature Waits Mother Nature Waits Because life never ends, she always begins again Mother Nature waits. {Hoof and Horn} Hoof and horn, Hoof and horn All that dies shall be reborn. Corn and Grain, corn and grain All that falls shall rise again. {Blood of the Ancients} It's the blood of the Ancients That runs through our veins And the forms pass, But the Circle of life remains. {Fur and Feather} Fur and Feather and scale and skin Different without but the same within Great of body but one of soul Through all creatures are the Gods made Whole {Mother I feel You} Mother I feel you under my feet Mother I feel your heart beat Mother I feel your heart beat

Father I see you where the eagle flies Spirit gonna carry me higher and higher Spirit gonna carry me higher and higher

The Craft (Witchcraft - NOT to be confused with Satanism. A true Witch has nothing to do with this, even though there are some Satanists who (unrightfully) call themselves "Witch".) contains a large number of groups with bonds to each other, for the most part, which are looser than those you will find between Christian churches. Each has it's own traditions, it's own beliefs, it's own panthion, etc. So just WHAT is it that, overall, a Witch believes in? The American Council of Witches was formed to determine what it was that all Witches have in common, beliefwise. In the early 1970's, a paper was released with their findings, and gives a good overall picture of it. The following is the text of that paper. ============================================================ _BASIC_PRINCIPLES_OF_THE_CRAFT_ 1. The first principle is that of love, and it is expressed in the ethic, "DO AS YOU WILL, SO LONG AS YOU HARM NONE" a) love is not emotional in it's essence, but is an attribute of the individual as expressed in relation to other beings; b) harming others can be by thought, word, or deed; c> it is to be understood the "none" includes oneself; d) the harm which is to be regarded as unethical is gratuitous harm; war, in general, is gratuitous harm, although it is ethical to defend oneself and one's liberty when threatened by real and present danger, such as defense against invasion. 2. The Witch must recognize and harmonize with the forces of the universe, in accord with the Law of Polarity: everything is dual; everything has two poles; everything has it's opposite; for every action there is a reaction; all can be categorized as either active or reactive in relation to other things. a) Godhead is one unique and transcendant wholeness, beyond any limitations or expressions; thus, it is beyond our human capacity to understand and identify with this principle of Cosmic Oneness, except as It is revealed to us in terms of It's attributes and operation. b) The most basic and meaningful attribute of the One that we, as humans, can relate to and understand, is that of polarity, of action and reaction; therefore Witches recognize the Oneness of the Divinity, but worship and relate to the Divine as the archetypal polarity of God and Goddess, the All-Father and the Great Mother of the universe. The Beings are as near as we can approach to the One within our human limitations of understanding and expression, though it is possible to

experience the divine Oneness through the practices of the Mysteries. c) Harmony does not consist of the pretty and the nice, but the balanced, dynamic, poised co-operation and co-relation. 3. The Witch must recognize, and operate within the framework of the Law of Cause and Effect; every action has it's reaction, and every effect has it's cause. All things occur according to this law; nothing in the universe can occur outside this law, though we may not always appreciate the relation between a given effect and it's cause. Subsidiary to this is the Law of Three, which states that whatever goes forth must return threefold, whether of good or ill; for our actions affect more than people generally realize, and the resulting reactions are also part of the harvest. 4. As Above, So Below. That which exists in the Macrocosm exists, on a smaller scale and to a lesser degree, in the Microcosm. The powers of the universe exist also in the human, though in general instance they lie dormant. The powers and abilities can be awakened and used if the proper techniques are practiced, and this is why initiates of the Mysteries are sworn to guard the secrets from the unworthy: Much harm can be done by those who have power without responsibility, both to others and to themselves according to the Laws of Cause and Effect and of Threefold Return. a) Since our philosophy teaches that the universe is the physical manifestation of the Divine, there can be nothing in the universe which does not partake of the nature of the Divine; hence, the powers and attributes of the Divine exist also in the manifest, though to much smaller degree. b) These powers can be awakened through the various techniques of the Mysteries, and, although they are only capable of small effects in and of themselves, it is possible to use them in order to draw upon the forces of the universe. Thus humanity can be the wielders of the power of the Gods, a channel for Godhead to act within It's own manifestation. This, then, is further reason for the oath of secrecy. c) Since the universe is the body of the One, possessing the same attributes as the One, it's Laws must be the principles through and by which the One operates. By reasoning from the known to the unknown, one can learn of the Divine, and thus of oneself. Thus the Craft is a natural religion, seeing in Nature the expression and revelation of Divinity. 5. We know that everything in the universe is in movement or vibration and is a function of that vibration. Everything vibrates; all things rise and fall in a tidal system that reflects the motion inherent in the universe and also in the atom. Matter and energy are but two poles of one continuous phenomenon. Therefore the Witch celebrates, harmonizes with, and makes use of the tides of the universe and of life as expressed through the cycle of the seasons and the motion of the solar system. These ritual observances are the eight great Festivals of the Year, referred to as the Wheel of the Year. Further, the Witch works with the

forces and tides of the Moon, for this body is the mediator of much energy to our planet Earth and thus to ourselves. 6. Nothing is dead matter in the universe. All things exist, therefore all things live, though perhaps in a different manner from that which we are used to calling life. In view of this, the Witch knows that there is no true death, only change from one condition to another. The universe is the body of Godhead, and therefore possesses one transcendant consciousness; all things partake of the consciousness, in varying levels of trance/awareness. a) Because of this principle, all things are sacred to the Witch, for all partake of the one Life. b) Therefore the Witch is a natural ecologist, for Nature is part of us as we are a part of Nature. 7. Astrology can be useful in marking and interpreting the flow and ebb of the tides of our solar system, and thus of making use of those tides; astrology should not be debased into mere fortune-telling. 8. Throughout the development of the human race, civilizations have seen and worshipped many and various attributes of the Divine. These universal forces have been clothed in forms which were expressive to the worshipper of the attribute of the Godhead which they expressed. Use of these symbolic representations of the natural and divine forces of the universe, or godforms, is a potent method for contacting and utilizing the forces they represent. Thus the Gods are both natural and truely divine, and man-made in that the forms with which they are clothed are products of humanity's striving to know the Godhead. a) In keeping with the Law of Polarity, these god-forms are brought into harmony by the one great Law which states: All Gods are one God. All Goddesses are one Goddess. There is one Initiator. This law is an expression of our understanding that all of the forces of the universe, by whatever ethnic god-form is chosen to clothe and relate to whichever force, can be resolved into the fundamental polarity of the Godhead, the Great Mother and the All-Father. b) It is the use of differing godforms, of differing ethnic sources or periods, which is the basis of many of the differences between the various Traditions of the Craft. Each Tradition uses the forms, and thus the names, which to that Tradition best express and awaken an understanding of the force represented, according to the areas of emphasis of the Tradition. c) Because we know that differing names or representations are but expressions of the same divine principles and forces, we require our members to swear that they will never mock the names by which another honors the Divine, even though those names be different from and seemingly less expressive than the names and godforms used by our Tradition (for to the members of another Tradition, using it's names, ours may easily seem equally less expressive). 9. A Witch refuses to allow her/himself to be corrupted by the great guilt

neuroses which have been foisted on humanity in the name of the Divine, thus freeing the self of the slavery of the mind. The Witch expresses responsibility for her/his actions, and accepts the consequences of them; guilt is rejected as inhibiting to one's self-actualization, and replaced by the efforts of the Witch to obey the teachings of harmlessness, responsibility for the consequences of one's actions, and the goal of actualizing the full powers of the individual. a) We refuse to believe that a human being is born innately sinful, and recognize the the concepts of sin and guilt are tremendously inhibiting to the human potential; the consequences of the Law of Cause and Effect, called karma by some, are not punishment, but the recurrences of situations and their effects because the individual as not gained the Wisdom needed to handle or avoid such situations. b) There is no heaven except that which we ourselves make of our life on Earth, and likewise there is no hell except the effects of our unwise actions. Death is not followed by punishment or reward, but by life and the continuing evolution of the human potential. c) One cannot damn the divine in oneself; one can, however, cut oneself off from it through the rejection of wisdom and a refusal to strive for self-realization. This cutting off does not lead to personal suffering in "hell", for there is no Self to suffer if the tie to one's own divinity has been severed; what remains is merely an empty shell, a "personality" or thought-form devoid of it's ensouling Spark of the Divine Fire. 10. We know of the existence of the life-force which ensouls all living things, that is, all that exists. We know that a spark of this Divine Fire is within each and every thing that exists, and that it does not die; only the form of it's existence changes. We know that this spark of the life-force returns to manifestation again and again in order to fully realize and actualize it's potential, evolving finally to the peak and essence of existence which is pure be-ing. In this process of reincarnation each form returns in the same type of form, though it's ever-increasing actualization may lead to higher levels of existence of that form. Man returns as man, cat as feline, mineral as mineral, each class of form evolving as the individual forms of that class evolve. 11. This process of evolution through successive incarnations in manifest form works through the utilizations of wisdom gained, the essence of the life-experience. This essence of experience, or Wisdom, is an attribute of the spark of life itself, one and inseparable (see 9a). 12. We must care for the body, for it is the vehicle of the spark of life, the form by which we attain. Thus we must heal the body of it's ills and keep it a tuned and perfected tool; so must we heal others (both physicaly and psychologically) as far as it is within our power to do so. However, we cannot interfere with the life of another, even to heal, except at their request or with their express permission; unless such non-interference would be inhibiting to our own, ethical existence and development -- and even then the responsibilities and consequences must be understood and

accepted. This, then, is one of the important reasons for the communal life the Witches under the guidance of the Priesthood: That the group may be guided by wisdom and experience, with the aid and support of one's peers; and that one's actions may be guided by the influence of the ethical life of the group as a whole. 13. Harmony with, and utilization of, the great natural forces of the universe is called magick. By magick we speak, not of the supernatural, but of the superbly natural, but whose laws and applications are not as yet recognized by the scientific establishment. The Witch must strive to recognize these forces, learn their laws, attune her/himself to them, and make use of them. The Witch must also be aware that power corrupts when used _only_ for the gains of the self, and therefore must strive to serve humanity: Either through the service in the Priesthood, or by example and effects of his/her life on others. The choice must be made in accord with the true nature of the Witch. BASIC TECHNOLOGIES OF WITCHCRAFT This is the outline for a collection of four semi-formal training sessions for people interested in starting out in "The Craft" or Neopaganism. It is intended to give enough grounding to effectively participate in ritual, with the expectation that those that are really dedicated, skilled, and/or interested will undertake further study. Since this is for beginners, there are no textbooks, no required reading, and the course only deals with such material as can be taught in four 1-1/2 to 2 hour informal sessions. I. DAY ONE: Neopagan Traditions The first day's material is a basic overview of Neopagan history and tradition, intended to make people more comfortable with the subject. A. History of The Craft Examine two topics to show how they influence the modern witch: how Neopagan witchcraft grew out of and borrows from the Gardnerian Reformation, and how our Craft Law developed from a variety of traditions and needs. 1. Origins, Ancient (?) and Modern Fact before theory: discuss the evolution of witchcraft from Gardner onwards, then overview the evidences that witchcraft is a pre-Christian and (possibly) pre-historic religion. a. The Gardnerian Reformation Discussion of Gerald Gardner and both the original and modern versions of Gardnerian Witchcraft (with a quick side-line into its off-shoot and competitor, Alexandrian Witchcraft). b. The Church of All Worlds and Neopaganism

History of the Church of All Worlds and its contributions, including the word "neopagan" and "Green Egg", the journal in which the framework of modern, Neopagan witchcraft was developed from the framework of Gardnerianism crossed with Greco/Roman and Egyptian pagan traditions. c. The Non-Pagan Branches of the Craft Other types of witches: Feminist Wicca, Church of Wicca, the Masonic Druids of England, and the Family Tradition- alists. d. Evidences of Stone-Age Witchcraft Discuss some of the evidence that witchcraft carries on a tradition with stone-age origins and a 10,000 year history, both pro and con. Emphasize that there is no conclusive evidence one way or the other. 2. Craft Law, Ancient and Modern a. The Reasons for Craft Law Discuss how the in-bred fear of of the Powers of Evil, combined with the need to trust each other against the Inquisition, gave birth to the concept of Craft Law. b. The Wiccan Rede "An it harm none, do what thou will." Stress both the libertine and the disciplinarian interpretations of that law. Discuss the Law of Karma, and how the Wiccan Rede (interpreted properly) becomes more of a safety rule than a Commandment. c. The Rule of Secrecy Gloss quickly over the Inquisition (everybody knows enough), and examine some of the evidence that a "witchhunt" is being begun. Encourage the students to recognize that the decision to be public or secretive has to be made by each individual, and they have the right to expect others to respect their privacy on this matter. 3. Magick in Theory and Practice Magick is the unifying force in all of the Neopagan Traditions. To lay the groundwork for Day Two, explain the basic theories of magick, and how they influence the design and practice of Neopagan ritual. a. The Basic Rules of Magick Explain that the central theory of magick is that reality can be altered by a sufficiently strong will, focused by the proper ritual. For comparison and contrast, mention Bell's Hypothesis, from quantum physics. Discuss seriously the possibility

that all that the magician alters is his own mind and awareness of how the world works. b. Magick and Neopagan Ritual Define the two classic types of ritual: religious and magickal, or (better terms) theurgical and thaumaturgical. Show how magick is used in both, and where the rituals diverge. B. The Magick Circle Even more than the pentacle, the Magick Circle is the central symbol of Neopagan Witchcraft. The final topic for Day One is the purpose, symbolism, and protocols of a pagan Circle. 1. Purpose and Symbolism a. Ceremonial Magic and Qabbalism versus the Pagan Circle Most people get their idea of what a circle is for from the Ceremonial magicians and kaballists, who use it for protection from outside magick. Emphasize that the quantum leap that Gardner made was to think of using the circle INSTEAD to keep beneficial magick WITHIN the ritual area until it is fully built-up, focused, and directed. b. The Power of the Circle: The Five Elements Discuss how the classic Four Elements of Greek science are the symbols for four types of power, four states of matter, four types of personality, and so forth, showing correspondences. Highlight the difference between elemental power, psychic power, and divine power - and the similarities. Explain how the elements are used in casting the circle. c. Ritual Tools Discuss one-by-one the tools that a witch uses to focus her mind - the athame, the elemental symbols (salt or a pentacle for earth, a candle or lamp for fire, the incense and the wand for air, the chalice for water), the magic mirror, the sword, candles, herbs, and the use of images. 2. Conduct within the Circle Two final bits of information needed inside the circle: the directions of casting and the integrity of the circle. a. Widdershins and Deosil Define the terms (deosil = clockwise, widdershins = counter-clockwise). Explain that widdershins is often mistaken for evil, but show that the difference is more accurately raising or banishing power. Stress that, in order to get along, when in doubt, go deosil.

b. The Integrity of the Circle Remind people that, since no evil magick is involved, there is no RISK involved in leaving a circle. However, stress that since a circle is supposed to CONTAIN energy it should not be punctured hastily or unnecessarily. Teach how to open and close gateways in the circle, and when to and not to do so. II. DAY TWO: MEDITATION AND VISUALIZATION The second day's concentration is on the mental aspects of magick and ritual work, and is mostly in workshop form. A. Meditation Describe meditation as a means of altering your mental state by relaxation and concentration. Contrast meditation and trance state. Discuss the use of posture (asana) and paradoxical breathing (pranayama) to attain a meditative state, then do a few quick exercises. B. Visualization(s) Explain the difference between imagining and visualizing, then stress the similarities. Stress the fact that visualization is something that you will continually get better at - but there is still no "wrong way." Then lead the students through the following exercises: 1. Grounding and Centering Using the seven chakras as steps along the way, guide them to visualize energy being drawn up from the Earth and blown through the tops of their heads (at the crown chakra) in a free-flowing fountain. Then (if they seem up to it), guide them to mold and direct that energy flow into a circle, then a sphere of blinding white light. Have them draw the circle back down through their spines until it is returned to the Earth. 2. Contacting Your Magickal Self Get them as relaxed as possible and in a deep meditative state, then starting with a visualization of a Safe Place in the forest, lead them to a fairy hill, then through the Maze of the subconscious until they are somewhat lost. Guide them to a long stairway, then through the door at the top. Then set the mental setting - that at the doorway they change into a powerful magician, and suddenly all of the tools and symbols in the room are meaningful. Instruct them to study the tools for a while. After a minute or two, lead them back out through the maze, then to the clearing, and wake them back up. 3. Aura Reading and Healing a. Diagnosis

Guide them to ground and center (as II.B.1, above), then stand in front of an evenly-lit white wall. Have them open their eyes and stare at a point in the distance beyond the instructor. (Note: this will for some of them be the first time that they'll be channeling power with their eyes open, so take your time.) Instruct them to look for the greyish line around me (that is actually an optical illusion). Once they've found it, instruct them to visualize it being replaced with a wash of color. Have them examine it for variations in thickness or color. b. Treatment Point out an ill or sore region on the instructor's body. Have them examine it for variations in color or brilliance. Pick one student, then have him wrap his hands in the energy that he's drawing, then "tune" it to the color of the healthy areas in the aura. Instruct him to use his hands as if he were rubbing on oil or paint to color over the sick area, visualizing the new color (healthy energy) replacing the older area, and continue until the color stays changed after he's no longer touching it or until he gets tired. III.DAY THREE: BASIC RITUAL TECHNIQUES The previous two courses teach the full minimum necessary to work solo magick. The remaining two days will concentrate on group ritual. In Day Three, we will discuss the basic techniques. To explain the outline, relate the outline of the three Essentials of Eastern magick - mandalla, mantra, and mudra. A. Mantra - Music and Chanting Discuss the three types of mantra most often used in Neopagan ritual: memorized chants (for creating and focusing the Group Mind), impromptu chanting (for advanced meditation and growing together), and plainsong (for worship). 1. Memorized Chants Teach them the chants listed below. Then run quickly (for familiarization purposes only) through "We Wander Now", "Hoof and Horn", "Burn Bright", "Circle 'Round the Fire", and any others that I can remember on the spot. a. "We All Come from the Goddess" We ALL - COME from the GODdess AND to HER we SHALL reTURN LIKE a DROP - OF - RAIN FLOWing TO the O-CEAN (repeat) b. "I Circle Around"

I CIRcle aROUND, I CIRcle aROUND ... the BOUN-'DRIES OF the EARTH ... WEARing my LONG tail FEAthers AS I fly ... WEARing my LONG tail FEAthers AS I fly ... (repeat) c. "Air I Am" (evenly spaced, every syllable emphasized) Air I am, Fire I am, Water, Earth and Spirit I am ... (repeat) d. "The Goddess Chant" iSIS, aSTARte, diANna, HECaTE, deMEter, KALi - inNAna (repeat) 2. Impromptu Chanting Discuss the uses of impromptu chanting: ecstatic magick (where one can't count on elaborate chants) and for deep probing rituals, where they are used for free association. As an example, demonstrate the three-word style that Starhawk teaches in SPIRAL DANCE. Emphasize the use of beat and tempo as unifying factors. 3. Plainsong For contrast, sing the NROOGD classic, "O Earth Mother" to demonstrate that not all ritual music needs to be in the form of basic chants. B. Mudra - Movement and Dance 1. Ritual Dance (This section has not yet been finalized. Current plans focus on simple circle-dance steps, the famed "spiral dance", and then brief discussion of free-form dance and ecstatic ritual.) 2. Theater Techniques Remind people that one of the purposes of ritual is to catch and hold the attention of Child Self, and point out that the language that Child Self speaks best is melodrama. Instruct them that gestures and actions in the Circle should speak loud enough that words are not necessary. Then, since they undoubtedly won't get the point, do two exercises to rub their noses in it. a. Banishing Exercise Set up a circle, then pick out someone who seems to know a bit about magick. Get him to go to one of the quarters and ground and center. Then have him visualize a threat approaching from his quarter, and tell him to do a banishing. (He will inevitably do something traditional, elaborate, and sterile.) Relax him, then ask the class how THEY would have reacted, if THEY were attacking the circle, to what he had done. Pick an absolute novice, put him in the same place, ground and

center, pump them up with melodrama and heroics, then describe a different menace and instruct them to scare it off, turn it away (don't use the word "banish"). See if the gestures aren't more dramatic. b. Charging Exercise Pick a couple who seem to know a bit about magick (if possible), and have them ground, center, and use the wand and chalice for a symbolic Great Rite. (See if they do anything more sexual than just stick the wand into the cup - I doubt it.) Relax them, then point out to the class that the energies to be raised in this exercise are to be earthy and sexual, EXACTLY like the "rush" or thrill of heavy flirtation. Then pick the most COMPATIBLE-looking couple (if possible) and repeat the exercise (and see if they don't make it more energetic). IV. NEOPAGAN SYMBOLISM Today's lecture has two purposes. First, we will deal with the legends, meta-legends, and conventions that form the basis for most Neopagan ritual. Then we will discuss the purposes behind a witchcraft initiation, and walk through the one that the graduates of this class will perform. A. Theology/Thealogy Theology and thealogy (the alpha-ending, Thea, being the Greek feminine ending) are outlined to show how Neopagans relate to their own and other people's choices of gods. The hook on which this will all be hung is that most of the Gods represent facets of human experience personified. 1. Forms of the God Discuss the various types of masculine gods that appear in pagan and Neopagan myth: the Sun-child, the Horned Hunter, the Sensitive Artist, and the Lord of Death. 2. Forms of the Goddess Discuss the image of the Three-Fold Goddess: the Maiden, the Mother, and the Crone. B. The Wheel of the Year Read aloud the story of the Wheel of the Year from THE SPIRAL DANCE, pages 28 and 29. Point out that this is the solar calendar, and relate it to the agricultural cycle. Then add the mystical component by telling the story of Persephone's descent into the underworld, showing how it relates to the Wheel. C. Initiation Tell the story of how Osiris was slain by his jealous brother, Set, and how his sister/wife Isis went down into the Underworld to gain the secret of resurrection from the dead (for reminders, use Wilson's account in COSMIC TRIGGER).

Discuss how Isis's humiliation in the land of the dead compares to the psychology of initiation (with a brief aside into Paul's revelation of Eleusis: "Except a seed of grain fall into the Earth and die, it cannot rise again"). Use this and the discussion from Day One of how Craft Law arose to outline the dual purpose of a witchcraft initiation: to lead the initiate through humiliation and death into elevation and new life, and to bind the initiate to the laws necessary for the group experience of the Craft. Finally, if time permits, do a walk-through of the initiation to familiarize the candidates with it, then give them their scripts to memorize. Pagan Ritual for Basic Use -------------------------(by Ed Fitch) A circle should be marked on the floor, surrounding those who will participate in the ceremony. An altar is to be set up at the center of the circle. At the center of the altar shall be placed an image of the Goddess, and an incense burner placed in front of it. Behind the image should be a wand fashioned from a willow branch. Candles should be set upon the altar ... a total of five, since on is to be set at each quarter and one will remain on the altar during the rite. When all the people are prepared they shall assemble within the circle. The woman acting as priestess shall direct the man who acts as priest to light the candles and incense. She shall then say: "The presence of the noble Goddess extends everywhere, Throughout many strange, magical, And beautiful worlds, To all places of wilderness, enchantment, and freedom." She then places a candle at the north and pauses to look outwards, saying: "The Lady is awesome, The Powers of death bow before Her." The person closest to the east takes a candle from the altar and places it at that quarter, saying: "Our Goddess is a Lady of Joy, The winds are Her servants." The person closest to the south takes a candle from the altar and

places it at that quarter, saying: "Our Goddess is a Goddess of Love. At Her blessings and desire The sun brings forth life anew." The person closest to the west takes a candle from the altar and places it at that quarter, saying: "The seas are the domain of our Serene Lady, The mysteries of the depths are Hers alone." The priest then takes the wand, and starting at the north, draws it along the entire circle clockwise back to the north point, saying: "The circle is sealed, and all herein Are totally and completely apart From the outside world, That we may glorify the Lady whom we adore. Blessed Be!" All repeat: "Blessed Be!" The priest now holds the wand out in salute towards the north for a moment and then hands it to the priestess, who also holds it out in salute. She motions to the group to repeat the following lines after her: "As above, so below ... As the universe, so the soul. As without, so within. Blessed and gracious one, On this day do we consecrate to you Our bodies, Our minds, And our spirits. Blessed Be!" Now is the time for discussion and teaching. Wine and light refreshments may be served. When the meeting has ended, all wil stand and silently meditate for a moment. The priestess will then take the wand and tap each candle to put it out, starting at the north and going clockwise around the circle, while saying: "Our rite draws to its end. O lovely and gracious Goddess, Be with each of us as we depart. The circle is broken!" BELIEFS AND CUSTOMS OF WICCA

Not every Wiccan will subscribe to all of these points, but generally they are representative. 1. The divine Spirit is present in all creatures and things: people, animals, plants, stones... 2. The ultimate creative force manifests in both feminine and masculine modes; therefore it is often symbolized as the Goddess and The God. 3. In some covens, both are celebrated equally. In others, The Goddess is given precedence or even celebrated without reference to the God. 4. All Goddesses and Gods are aspects of The Goddess and The God. The aspects most popular in Wicca are the Triple Goddess of the Moon (Maiden, Mother and Crone) and the Horned God of death and rebirth. 5. Reincarnation and karma are valid concepts. Upon death one goes to a state of rest and reflection, and eventually chooses where and when s/he will be reborn. 6. Magick is practiced for positive (helping) purposes: spiritual development, healing, guidance, safety, etc. 7. Rituals are generally performed outdoors when possible, at the New and Full Moons, and at eight Sabbat festivals which mark the progression of the seasons. 8. Magick and celebration are performed in small groups, usually 3 to 13, called covens. These are basically autonomous -- there is no central church authority or hierarchy. 9. There is no holy book, or prophet, no equivalent of the Bible or Jesus or Mohammed. Individuals have access to the divine, and do not require an intermediary. Every initiate is regarded as a priest/ess. 10. The central ethic is "And ye harm none, do as ye will." Whatever energy you send out returns threefold, so it is wise to be kind to others. 11. We should live in harmony with the Earth and Nature, and not exploit them. 12. Though Wicca is a valid spiritual path, it is not the only one. There is no recruiting, and people should be free to choose

the path that best fits their needs. 13. The concepts of original sin, sacrifice, redemption, confession, the divinity of Jesus, sinfulness of sex, Judgment, Heaven and Hell, denigration of women, bodily resurrection, and the Bible as divine revelation are not part of Wicca. Neither are Satanism, the Black Mass, desecration of cemeteries, the sacrifice of animals, etc. EARTH-RITE / Mission San Jose, CA / 415-651-9496 Copyright (c) 1983 Amber K., Our Lady of the Woods. Used by Permission FIRESTAR BELTAINE 1986 Note: there is NO meeting dance before the ritual because the spiral dance occurs inside it. BARD FIREMAKER PRIESTESS PRIEST GODDESS GOD

BARD:(harp accompaniment) This is the air, oh people; these are the creatures: Far-flying Goose; far-seeing Hawk; Owl who knows; Raven who talks; Crane who dances; Thrush who sings; Quail the humble; Wren the king; Lark who revels; Loon who weeps; Jay who scatters; Buzzard reaps. This is the air I conjure, and this is the birth of the world. This is the fire, oh people; these are the creatures: Drake who hoards; Kirin who gives; Angel heals; Chimera reaves; Coal the slow; lightning the quick; Salamander, power's wick; Soul who praises; Gryphon scorns; Phoenix dies and is reborn. This is the fire I conjure, and this is the birth of the world. This is the sea, oh people; these are the creatures: Whale who chants; Dolphin who speaks; Clam content; Salmon who seeks; Pike who rages; Shark who mourns; Walrus steadies; Carp transforms; Seal who gathers; Crab the lone; Otter wave-borne; Eel in stone; This is the sea I conjure, and this is the birth of the world.

This is the earth, oh people; these are the creatures: Deer who worries; Boar who schemes; Cat who conjures; Sheep who dreams; Hare the playful; Brock the stern; Mouse who teaches; Horse who learns; Wolf who wanders; Bear who stays; Stag who guards; Puma who preys. This is the earth I conjure, and this is the birth of the world. Now is the darkness. Now is the pain. Now is the fear. Now is the danger. Now is the hate. Now are the tears. Call on our mother! She is the one! Hers is the way! She will bring comfort. She will bring life. She will bring day. PRIEST: Earth Mother, Birth Mother, Birch Mother, Sea Mother, Stone Mother, Star Mother! Queen of night and death and birth, Womb of deep and fertile earth, Dame of heaven's silver wheel, Lady of the greening field, Keeper of the apple grove, Mistress of the arts of love, Shine out in the fearsome dark -Teach us how to strike the spark. People, we can feel Her near! She is coming! She is here! GODDESS:(emerging from hiding -- should be in green, with amber & copper) Now the veils of worlds are thin; To move out you must move in. Let the Balefires now be made, Mine the spark within them laid. This My gift: that people meet In peace and plenty made complete. This I give: the Sacred Way, The strength, the soul, the sight, the say. Move beyond the fiery screen Between the seen and the unseen; Shed your anger and your fear, Live anew in a new year! FIREMAKER:(at each tree name, holds up twig, then binds all together into a torch)

The Nine I sing, the Nine blessed trees Which were empowered of old: Oak, thou druid's door, open the way for us. Apple, thou knowledge-giver, break our circle of blindness. Ash, thou world-supporter, drive away ill powers. Birch, thou tree-mother, help in our healing. Hawthorn, thou branch of May, give us light and hope. Willow, thou soul-leader, grant us safe passage. Holly, thou forest king, be our safe refuge. Hazel, thou wise-one's branch, give us true vision. Alder, thou river's love, let us flow outward. In peace let us flow outward; in power let us flow outward; in beauty let us flow outward. (The Goddess lights the torch, the Firemaker lights the two fires, which have been saturated with some flammable material, ie charcoal starter. White Sage and Cedar chips may be thrown thereon.) FIRE-PASSING CHANT:(drum) Dark to light, night to day, Through the fires lies the way; Old to new, death to birth, Between the worlds to our rebirth. (Once all have passed between the fires) PRIESTESS: Sky's Father, Wise Father, Wine Father, Sun Father, Sap Father, Song Father! Lord of forest, field and beast, Lord of harvest, hunt and feast, King of heaven's golden fire, Dancer of the soul's desire, Master of the drum and flute, Keeper of the vineyard's fruit, Shine on us and warm our souls -Teach us how to make us whole! People, we can feel Him near! He is coming! He is here! GOD:(emerging from hiding, dressed in green, with leaves & horns) Let the light of living blaze! Dance within the spiral maze; Cry of pipe and thump of drum;

Out you go and in you come! Mine the living pole of May -Outside loving starts today! This My gift: that lovers join Touching at the lip and loin. This I give: the Joyous Dance, Music, song, the vine, the chance! Now do fear and anger cease: Dance the healing and release! (A fairly simple triple spiral should be traced on the ground in lime or flour, to give the people guidelines for dancing. The dance should go on until satiation or until the circle forms again; there is no one human focal point -- the intent should be for peace, understanding, tolerance, etc.) SPIRAL-DANCING CHANT:(drum) Joy, health and peace be in the world That spins into the May-o, For summer is a-comin' in And winter's gone away-o. BLESSING THE FOOD: God: Mine is the ripening sun. Goddess: Mine is the nurturing soil. God: Mine is the fruit of the vine. Goddess: Mine is the chalice of life. Both: We are the blessing of wine! And the wine blesses us. God: Mine is the planted seed. Goddess: Mine is the fertile earth. God: Mine is the mower's blade. Goddess: Mine is the oven of making. Both: We are the blessing of bread! And the bread blesses us. Feasting, dancing, singing, party, etc. Some kind of grounding afterwards. BELTANE This a Pagan Ritual file, of interest to Neo-Pagans, specifically Wiccan based religions.

Equipment- see standard list

Set up a candle in each of the four cardinal directions. Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the music and begin the ritual. The Beltane ritual should start before sunrise or in the evening of April 30th. This is to welcome the sun in and to make effective use of the bonfire. The party or the ritual should finish some time after sunrise. THE RITUAL Facing North, the High Priest and Priestess kneel in front of the altar with him to her right. She puts the bowl of water on the altar, places the point of her athame in it and says: "I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia" She then puts down her athame and holds up the bowl of water in both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says: "Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee,that thou mayest aid me, in the names of Cernunnos and Aradia." He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving a gap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or clockwise direction. She says: "I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wickedness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain the power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia." The High Priestess lays down the sword and admits the High Priest with a kiss while spinning him deosil and whispers: "Bless Be" He then admits a women the same way. Alternate-male-female-male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as

she/he goes. They then sprinkle each member in turn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the High Priest last, who then sprinkles her. The bowl is replaced on the altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says: "Black spirits and white, Red spirits and grey,

Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast." All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says: "Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle." As she speaks she draws the Invoking Pentagram of Earth in the air with her athame: 1,6 4 3

275 The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do summon, stir and call you up, to witness our rites and to guard the Circle." She does the same pentagram and then faces West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you up, to

witness our rites and to guard the Circle." She faces North with rest of the Coven and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God and gentle Goddess; we do summon, stir and call you up, to witness our rites and to guard the Circle." The Circle is completed and sealed. If anyone needs to leave, a gate must be made. Using the sword, draw out part of the Circle with a widdershins or counter-clockwise stroke. Immediately reseal it and then repeat the opening and closing when the person returns.

In this part of the ritual the Goddess becomes incarnate in the High Priestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says: "Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour

We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon! The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this: Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priest kneels again and invokes: "I invoke thee and call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy servant and priestess." During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says: "Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn." The High Priest stands up and steps backwards. The High Priestess draws the Invoking Pentagram of Earth in the air with the wand and says: "Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign."

The High Priest says: "Listen to the words of the Great Mother; she who of old was also called among man Artemis, Astarte, Athene, Dione, Melusine, Aphrodite, Cerriwen, Dana, Arianhod, Isis and by many other names." The High Priestess, who should be in a trance, says as the Goddess: "Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet unknown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon Earth, I give the knowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And thou who seekest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; and if that which thou seekest thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire." This declamation can be said by the High Priestess, the High Priest or the Coven as a whole. "Hear now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wideranging Air,

By hidden quintessence we know them, And will keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. This world has no right to know it, And the world beyond will tell naught. The oldest of gods are invoked there, The Great Work of Magic is wrought. For two are the mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dark and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind.

So drink the good wine to the Old Gods, And dance and make love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will!

The High Priest faces the Coven, raises his arms wide and says: "Bagabi lacha bachabe Lamac cahi achababe Karellyos Lamac lamac bachalyas Cabahag sabalyos Baryolos Lagaz atha cabyolas Samahac atha famolas Hurrahya!" The High Priestess and the Coven repeat: "Hurrahya!" The High Priest and High Priestess face the altar. The High Priest continues: "Great God Cernunnos, return to Earth again! Come to my call and show thy self to men. Shepherd of Goats, upon the wild hill's way, Lead thy lost flocks from darkness unto day. Forgotten are the ways of sleep and night Men seek for them, whose eyes have lost the light. Open the door of dreams, whereby man come to thee. Shepherd of Goats, O answer unto me!"

The High Priest and the rest of the Coven then say:

"Akhera goittiakhera beitti!"

And lower their hands on the second phrase. This is a ring dance as usual. This can be replaced or others added as desired. Everyone should take part. Use what music you feel comfortable with.

Walpurgis Night, the time is right, The ancient powers awake. So dance and sing, around the ring, And Beltane magic make. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. New life we see, in flower and in tree, And summer comes again. Be free and fair, like earth and air, The sunshine and the rain. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. As magic fire be our desire

To tread the pagan way, And our true will find and fulfill, As dawns a brighter day. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day. The pagan powers this night be ours, Let all the world be free, And sorrow cast into the past, And future blessed be! Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day.

The Coven spread themselves out around the Circle. They start a soft rhythmic clapping. The High Priestess says:

"Now it is time for the Oak King to impregnate Our Lady. No longer will she be the Virgin Huntress and Maiden. She is now to be Hectate, the Queen of Elphame. But first she must catch him."

This song is from Robert Graves "White Goddess". It is an old Scottish Craft

song. In it, the High Priest turns into a variety of animals and the High Priestess chases him. Starting with the High Priest and Priestess, then followed by the other couples in the Coven, the men are chased by the women. The ladies use a scarf to signify the capture at the end of the song. The dancers should try to imitate the animals they are playing. The dance and the tune should be slow. After all the couples have done so, the High Priestess and Priest repeat it. High Priest: "O, I shall go into a hare With sorrow and sighing and mickle care, And I shall go in the Devil's name Aye, till I be fetched hame."

High Priestess: "Hare, take heed of a bitch greyhound Will harry thee all these fells around, For here come I in Our Lady's name All but to fetch thee hame."

Coven: "Cunning and art he did not lack But aye her whistle would fetch him back." High Priest: "Yet I shall go into a trout With sorrow and sighing and mickle doubt, And show thee many a merry game Ere that I be fetched hame."

High Priestess:

"Trout take heed of an otter lank Will harry thee close from bank to bank, For here come I in Our Lady's name All but for to fetch thee hame."

Coven: "Cunning and art he did not lack But aye her whistle would fetch him back."

High Priest: "Yet I shall go into a bee With mickle horror and dread of thee, And flit to hive in the Devil's name Ere that I be fetched hame."

High Priestess: "Bee, take heed of a swallow hen Will harry thee close, both butt and ben, For here come I in Our Lady's name All but to fetch thee hame."

Coven: "Cunning and art he did not lack But aye her whistle would fetch him back."

High Priest: "Yet I shall go into a mouse And haste me unto the miller's house, There in his corn to have good game Ere that I be fetched hame."

High Priestess: "Mouse take heed of a white tib-cat That never was balked of a mouse or a rat, For I'll crack thy bones in Our Lady's name: Thus shall thee be fetched hame."

Coven: "Cunning and art he did not lack But aye her whistle would fetch him back."

The High Priestess finally catches the High Priest at the last refrain. She drapes a scarf over his neck to signify her catching him. The Maiden and the Coven say:

"The Queen of Elphame has caught her Son who is also her Consort. They must mate so that the Earth may bear it's fruits and that man and animal may live. "

The High Priest and High Priestess, and the rest of the couples in the Coven, kiss with vigour. The men should wilt and fade back to the edge of the Circle. The women gather around the unlit bonfire or the cauldron with the candle in it. The High Priestess says:

"The OakKing is dead. He has died of his love for the Lady that the Earth may live. So has it been for year after year, since time began. But the OakKing, the God of the Waxing year, must live so the crops in the Earth can come forth. "

The Coven shouts:

"Kindle the Beltane fire. May the OakKing live again. May the Earth bring forth her fruits, may the animals bear their young and the land be fruitful again."

The High Priestess lights the bonfire using a taper lit from the altar candle. She then says:

"Come back to us, OakKing, that the land may be fruitful."

The men gather around the fire, next to their partners, and the say in unison:

"I am the stag of seven tines; I am a wide flood on the plain; I am a wind on the deep waters; I am a shining tear of the sun; I am a hawk on a cliff; I am fair among flowers; I am a god who sets the head afire with smoke."

The High Priestess and High Priest lead a ring dance around the bonfire. Start

out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puck of Pook's Hill". The dance should be joyful.

"Oh, do not tell the Priest of our Art, Or he would call it sin; But we shall be out in the woods all night, Aconjuring summer in! And we bring you news by word of mouth For women, cattle and corn Now is the sun come up from the South With Oak, and Ash and Thorn!"

Continue the dance with this song and/or any others that sound appropriate. This chant goes to the tune of the old folksong, "The Lincolnshire Poacher":

Come join the dance, that doth entrance, And tread the circle round. Be of good cheer, that gather here, Upon this merry ground. Good luck to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year.

While stars do shine, we pledge the wine Unto the Gods of old, Nor shall there fail the witch wassail, Nor shall their fire grow cold. Good luck to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year.

Throughout, about and round about, By flame that burneth bright, We'll dance and sing, around the ring, At witching hour of night. Good luck to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year. Oh, 'tis our delight of a shiny night, In the season of the year.

Near the end of the dance, the High Priestess should call out the name of either a person or a couple. They should then jump over the fire while making a wish. They should then rejoin the ring and another couple or person do it.

When ready, stop the dance and sit down about the fire. After a break, perform the Great Rite. The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. For the kiss on the lips, they embrace, lengthtolength, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priestess then lays herself down, face upwards, with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet. The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her. The High Priest calls a male witch by name, to bring the chalice of wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the High Priestess's hips and facing her. The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar.

Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men."

The High Priest removes the veil from the High Priestess's body, and hands it to the woman witch, from whom he takes his athame. The High Priestess rises and kneels facing the High Priest, and takes the chalice from the man witch. (Note that both of these handingsover are done without the customary ritual kiss. The High Priest continues the invocation:

"Altar of mysteries manifold,

The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and continues:

"Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...."

The High Priestess holds up the chalice, and the High Priest lowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues:

"All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We thank you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be. Then, draw the Invoking Pentacle of Earth in the air above the plate with the athame.

"Here where Lance and Grail unite, And feet, and knees, and breast, and lip." The High Priest hands his athame to the woman witch and then places both his hands round those of the High Priestess as she holds the chalice. He kisses her,

and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands round the chalice while they do this. The High Priest then takes the chalice from the High Priestess, and they both rise to their feet. The High Priest hands the chalice to a woman witch with a kiss, and she sips. She gives it to a man with a kiss. The chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once. The woman lays down her athame and passes the cakes to the man with a kiss,he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors. The High Priestess faces East,with her athame in her hand. The High Priest stands to her right with the rest of the Coven behind them. If any tools have been consecrated, they should be held by the person furthest to the back. The Maiden stands near to the front to blow out each candle in turn. The Priestess says

"Ye Lords of the Watchtowers of the East, ye Lords of Air; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell."

As she speaks, she draws the Banishing Pentagram of Earth inthe air in front of her thus, each time: 27 4 61 5 3

The rest of the Coven copy the Pentagram and chorus in on the second hail and farewell. The Maiden blows out the candle and the Coven faces the south and the High Priestess says:

"Ye Lords of the Watchtowers of the South, ye Lords of

Fire; we do

thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell."

She turns to the West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water; ye Lords of Death and Initiation; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

She turns to the North and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God, Thou gentle Goddess; we do thank you for attending our rites; and ere ye depart for your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

This ends the Circle. The party following this should be a loving one. If there is a May Pole available, circle the May Pole. Beltane is also a time for forfeits. The High Priestess picks out the people and their forfeit, except the High Priest picks out the last one to play on the High Priestess. Beltaneis also a time for "green wood marriages" and other unbridled sexuality and such. (Distributed in the public domain via Seastrider) Black Moon Ritual, Conquering the Shadows, by Sor.: Zauberkraut Dealing with ones fears and socalled shadows is essential to the aspiring magician. Only through continously facing and conquering our shadows can we put ourselves truly in charge of our lives. Being in touch with, and realistic about "the dark night of the soul" is also a tool against the most dangerous, and common, sickness of the magician: megalomania and paranoia.

It appears that the majority of humans in this society go through life in a moderately depressed state. It seems that people avoid major mood changes, preferring to be more or less miserable at all times. One who does not know the deep pit of fear and depression will also never know the high altitudes of ecstasy. This ritual is designed to get people in touch with their shadows and to overcome them. Our fears and depressions are in fact our demons and shadows. For the individuals who refuse to deal with them they become ever more treacherous and powerful. To quote Fra.: U.D.: "If you lock the demons in the basement they are going to blow up your house!" Paraphernalia: Black altar cloth, one black candle, tarot card XVIII (The Moon), Hecate or Moon/Pluto incense, tapes with appropriate music (Diamanda Galas "The Saint of the Pit" and Laibach "Life is Life), white votive candles in glass containers, one for each participant, to be used to cast out unwanted shadows. Structure: -Banishing ritual of personal preference. -Statement of intent: "It is our will to face and overcome our shadows". -Five minutes of guided pranayama during which the instrumental portion of the Diamanda Galas is played. The Magister Templi guides the pranayama by raising and lowering his or her hands over the altar in time with the breathing. He or she should begin to slow the breathing down gradually in order to allow all of the participants to tune in and breath simultaneously. -At the end of the instrumental portion of the tape participants form a circle facing outwards, for we must conquer our shadows by ourselves. Here a guided meditation follows while the music continues: Remember a time in your life when you were truly miserable, you have become terribly depressed, you feel you have no value, your love has betrayed you, life is pain. You begin to feel very weak now, all your will power is gone and you are frightened. Your knees are shaking, no strength, no hope, nothing can help you now. Lie down on the floor, curling up in an embryonic position, you are alone, nobody is present to help you, all of your friends have left, your parents have long since departed. You have nothing any more, terrified you lay there.

This is the dark night of the soul, you are completely obsessed by pain, insanity, depression. You begin to go insane with misery as the shadows around you begin to cackle with delight. There is naught you can do in the paralyzing anxiety. There is absolutely nobody there to assist you. All that remains is total surrender..... (All of this litany should have been read in a slow enough fashion to allow the participants to trance out and the tape to end. During the rest of the meditation the M.T. moves about lighting the candles one by one.) Yet in darkness there is light! Feel the life force retuming to you. Feel your heartbeat strong and vigorous, fill your lungs with air, roll onto your back and stretch. Stretch your body as though it were recently awakened from a long deep sleep. Stretch with your arms, legs, back and neck. You are attempting to touch the universe, open your senses and your eyes as wide as they possibly can be. Get up and take your candle from the altar, passing it over your body. Cast out all that is not strong, healthy, vibrant and whole. Tune in completely with the light and allow it to heal you. Take your time allowing its rays to permeate your being, cleansing every aspect. Make certain there is nothing left that is not light, bright and strong. When you are ready, replace the candle upon the altar in the middle of the temple. (At this point place the Laibach tape in the player if you desire.) -All partcipants hold hands and move rhythmically around the altar, ever faster, drawing the combined life force within. -At the climax of the circumambulation collapse to the floor whilst performing a laughter banishing. -Closing banishing of preference if desired. -oOoBLESSING OF A TRAVELLER Preparation: the chalice should be filled with wine, anointing oil is needed. The person being blessed stands in front of the altar with their back to it. They cross their wrists while holding them close to their breast. The Priest(ess) stands in front of them and says: "Artemis, queen of night

In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon! The Priest(ess) kneels before her and gives her the Five Fold Kiss; that is, s/he kisses her on both feet, both knees, womb or phallus, both breasts, and the lips, starting with the right of each pair. S/He says, as s/he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy sex, without which we would not be. Blessed be thy breasts, formed in strength and in beauty. Blessed be thy lips, that shall utter the Sacred Names."

For the kiss on the lips, they embrace, lengthtolength, with their feet touching each others. When the priest(ess) reaches the womb, the recipient spreads her arms wide, and the same after the kiss on the lips. Then the Priest(ess) touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. The Priest(ess) steps backwards. The Priest(ess) then makes an X mark on the initiates forehead, breast and genitals while saying: "May your mind be free. May your heart be free. May your body be free." The Priest(ess) holds the chalice close to their heart and feeds power into the wine. When they can feel it glow, it is ready. S/He says: "All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We thank you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be." The Priest(ess) and the person share the wine. The priest(ess)says: "Artemis, protector of youths, Look down upon this person, Protect them and help them. Athena, grey eyed goddess of wisdom, Give this person the understanding to chose the right course. Manannan and Poseidon, keepers and watchers of deep waters, Grant fair winds, and following seas as they travel through your domains. Mercury, god of travellers, Protect this person from those who would beset them. The Priest(ess) says: "When you are frightened, remember this chant:

"I must not fear. Fear is the mind killer. Fear is the little death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn my inner eye to see it's path. Where the fear has gone there will be nothing. Only I will remain." "Blessed Be" Final kiss on forehead. C A N D L E M A S -by Gwydion Cinhil Kirontin It seems quite impossible that the holiday of Candlemas should be considered the beginning of Spring. Here in the heartland, February 2nd may see a blanket of snow mantling the Mother. Or, if the snows have gone, you may be sure the days are filled with drizzle, slush, and steel-grey skies -- the dreariest weather of the year. In short, the perfect time for a Pagan Festival of Lights. And as for Spring, although this may seem a tenuous beginning, all the little buds, flowers and leaves will have arrived on schedule before Spring runs its course to Beltane. "Candlemas" is the Christianized name for the holiday, of course. The older Pagan names were Imbolc and Oimelc. "Imbolc" means, litterally, "in the belly" (of the Mother). For in the womb of Mother Earth, hidden from our mundane sight but sensed by a keener vision, there are stirrings. The seed that was planted in her womb at the solstice is quickening and the new year grows. "Oimelc" means "milk of ewes", for it is also lambing season. The holiday is also called "Brigit's Day", in honor of the great Irish Goddess Brigit. At her shrine, the ancient Irish capital of Kildare, a group of 19 priestesses (no men allowed) kept a perpetual flame burning in her honor. She was considered a goddess of fire, patroness of smithcraft, poetry and healing (especially the healing touch of midwifery). This tripartite symbolism was occasionally expressed by saying that Brigit had two sisters, also named Brigit. (Incidentally, another form of the name Brigit is Bride, and it is thus She bestows her special patronage on any woman about to be married or handfasted, the woman being called "bride" in her honor.) The Roman Catholic Church could not very easily call the Great Goddess of Ireland a demon, so they canonized her instead. Henceforth, she would be "Saint" Brigit, patron saint of smithcraft, poetry, and healing. They "explained" this by

telling the Irish peasants that Brigit was "really" an early Christian missionary sent to the Emerald Isle, and that the miracles she performed there "misled" the common people into believing that she was a goddess. For some reason, the Irish swallowed this. (There is no limit to what the Irish imagination can convince itself of. For example, they also came to believe that Brigit was the "foster-mother" of Jesus, giving no thought to the implausibility of Jesus having spent his boyhood in Ireland!) Brigit's holiday was chiefly marked by the kindling of sacred fires, since she symbolized the fire of birth and healing, the fire of the forge, and the fire of poetic inspiration. Bonfires were lighted on the beacon tors, and chandlers celebrated their special holiday. The Roman Church was quick to confiscate this symbolism as well, using "Candlemas" as the day to bless all the church candles that would be used for the coming liturgical year. (Catholics will be reminded that the following day, St. Blaise's Day, is remembered for using the newly-blessed candles to bless the throats of parishoners, keeping them from colds, flu, sore throats, etc.) The Catholic Church, never one to refrain from piling holiday upon holiday, also called it the Feast of the Purification of the Blessed Virgin Mary. (It is surprising how many of the old Pagan holidays were converted to Maryan Feasts.) The symbol of the Purification may seem a little obscure to modern readers, but it has to do with the old custom of "churching women". It was believed that women were impure for six weeks after giving birth. And since Mary gave birth at the winter solstice, she wouldn't be purified until February 2nd. In Pagan symbolism, this might be re-translated as when the Great Mother once again becomes the Young Maiden Goddess. Today, this holiday is chiefly connected to weather lore. Even our American folk-calendar keeps the tradition of "Groundhog's Day", a day to predict the coming weather, telling us that if the Groundhog sees his shadow, there will be "six more weeks" of bad weather (i.e., until the next old holiday, Lady Day). This custom is ancient. An old British rhyme tells us that "If Candlemas Day be bright and clear, there'll be two winters in the year." Actually, all of the cross-quarter days can be used as "inverse" weather predictors, whereas the quarterdays are used as "direct" weather predictors. Like the other High Holidays or Great Sabbats of the Witches' year, Candlemas is sometimes celebrated on it's alternate date, astrologically determined by the sun's reaching 15-degrees Aquarius, or Candlemas Old Style (this year, February 6th). Another holiday that gets mixed up in this is Valentine's Day. Ozark folklorist Vance Randolf makes this quite clear by noting

that the old-timers used to celebrate Groundhog's Day on February 14th. Once again, this shows the resultant confusion of calendar changes and "lost days" that have accumulated down the centuries. For modern Witches, Candlemas O.S. may be seen as the Pagan version of Valentine's Day, with a de-emphasis of "hearts and flowers" and an appropriate re-emphasis of Pagan carnal frivolity. This also re-aligns the holiday with the ancient Roman Lupercalia, a fertility festival held at this time, in which the priests of Pan ran through the streets of Rome whacking young women with goatskin thongs to make them fertile. The women seemed to enjoy the attention and often stripped in order to afford better targets. One of the nicest folk-customs still practiced in many countries, and especially by Witches in the British Isles and parts of the U.S., is to place a lighted candle in each and every window of the house, beginning at sundown on Candlemas Eve (February 1), allowing them to continue burning until sunrise. Make sure that such candles are well seated against tipping and gaurded from nearby curtains, etc. What a cheery sight it is on this cold, bleak and dreary night to see house after house with candle-lit windows! And, of course, if you are your Coven's chandler, or if you just happen to like making candles, Candlemas Day is the day for doing it. Some Covens hold candle-making parties and try to make and bless all the candles they'll be using for the whole year on this day. Other customs of the holiday include weaving "Brigit's crosses" from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making "Brigit's beds" to ensure fertility of mind and spirit (and body, if desired), and making Crowns of Light (i.e. of candles) for the High Priestess to wear for the Candlemas Circle, similar to those worn on St. Lucy's Day in Scandinavian countries. All and all, this is certainly one of the prettiest holidays celebrated in the Pagan seasonal calendar. CASTING THE CIRCLE ONE Set up : place a candle in each of the four cardinal directions.Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the musicand begin the ritual. THE RITUAL

Facing North, the High Priest and Priestess kneel in front of the altar with him to her right. She puts the bowl of wateron the altar, places the point of her athame in it and says: "I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia" She then puts down her athame and holds up the bowl ofwater in both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says: "Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee, that thou mayest aid me, in the names of Cernunnos and Aradia." He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving agap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or clockwise direction. She says: "I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wickedness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain the power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia." The High Priestess lays down the sword and admits the HighPriest with a kiss while spinning him deosil and whispers"Bless Be" . He then admits a women the same way. Alternate male female male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as she/he goes. They then sprinkle each member in turn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the High Priest last, who then sprinkles her. The bowl is replaced onthe altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says: "Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour,

In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast." All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says: "Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle." As she speaks she draws the Invoking Pentagram of Earth in the air with her athame. The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do summon, stir and call you up, to witness our rites and to guard the Circle." She does the same pentagram and then faces West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you up, to witness our rites and to guard the Circle." She faces North with rest of the Coven and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God and gentle Goddess; we do summon, stir and call you up, to witness our rites and to guard the Circle." The Circle is completed and sealed. If anyone needs to leave, a gate must be made. Using the sword, draw out part ofthe Circle with a widdershins or counterclockwise stroke.Immediately reseal it and then repeat the opening and closing when the person returns. CASTING THE CIRCLE TWO Set up :place a candle in each of the four cardinal directions. Facing North, draw the Circle with the sword or athame. While drawing the Circle, visualize the power flowing into the Circle from off the end of the sword. Draw the Circle in a East to North or clockwise direction. Say: "Black spirits and white, Red spirits and grey, Harken to the rune I say.

Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast." Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 and Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985

Celtic Dieties Here is a list of celtic dieties, I'm sure most of you have these but if you do not, here is a short list. Nuada: The gaelic Zeus;called "he of silver hand";killed by the Fomor, Balor early in history of the gods. Camulus: Of the invincible sword; the name signifies "heaven";god of war and sky; akin to mars, only more savage. The war Goddess: Fea, the hateful; Nemon, the venomous; Badb. the fury; Macha, the battle goddess who collects the heads of her victems for her "acorn crop." Morrigan (Morrigu): The great goddess in her Virago aspect; as chief deity of battle, she likes to take the form of the hoodie or carrion crow; her name derives from Mor Righ Anu, meaning "the great queen." Dagda: God of earth; "good god"; he posses a living harp and the "undry," a cauldron, where everyone find sustenance in proportion to his/her merits; a formidable fighter, but a god of simple tastes who dresses in a brown tunic, hooded cape and leather boots. Boann: The Dadga's wife; an Eve figure; The Boyne River is named for her; she and the Dagda have many famous children including Bridgit, Angus, Mider, Ogma, and Bodb the Red.

Brigit: Goddess of the hearth, fire and poetry; best loved of all deities; candlemas is held in her honor; she is the only goddess to survive into the Christian pantheon of saints. Angus (Angus Mac Oc): His name means "son of the young"; A Gaelic Eros known for his physical beauty and golden hair; his kisses become birds. Mider: God of the underworld; his abode is Falga, the Isle of Man; Etain (Ogma's daughter) became his wife, but she was taken away by Angus. Ogma (Cermait): The "honey-mouthed" king of the bards and god of eloquence and literature; Ogham script is named for him; he married Etain, daughter of Diancecht. Bodb the Red: He succeeds his father as king of the gods. Ler: The gaelic Poseidon; married to Aebh, Bodb's daughter, with whom he has four childrenl after she dies he marries Aeife, who out of jealousy turns the children into swans. Manannan: Ler's son; "God of the headlands"; patron of sailors and merchants; his famed possessions include the yellow shaft, the red javelin, the boat, the wave-sweeper, a horse called Splendid Mane, and three swords named retaliator, great fury, and little fury; he has the gift of in exhaustable life. Goibniu: The forger of weapons; the Gaelic Hephaestus; he posesses a potion that enables those who drink it to become invisable; he also is called the "devine architect." Diancecht: God of medicine; he once saved Ireland; married to Morrigan; among their children are Etan, who marries Ogma, and Cian, who marries Ethniu, daughter of Balor, the Fomor. Lugh: Son of Cian and Ethniu called the "long-handed" or "far-shooter"; Sun god par excellence; he possesses a magic spear and magic hound; The Milky Way is called "Lugh's Chain"; he is the "master of all art," an accomplished carpenter, smith, warrior, harpist, poet, physician, cupbearer, and bronze-worker. The opponents of Tuatha de Dannan are the children of Domnu, which signifies "under-sea." Offsptring of

"Chaos and Old Night" they are, for the most part grotesque creatures, often with physical deformities. These gods of death and darkness are listed below. Balor: Although he was born with two good eyes, one was ruined in an accident; the eye is so hideous that he only opens it in battle so that its venom will slay whoever is unlucky enough to catch glimpse of it; his daughter marries Cian. Elathan: The beautiful Miltonic prince of darkness with golden hair. Bress: His name means "beautiful"; Elthan's son; married to Brigit of the Tuatha de Dannan and for a time her rules over that kingdom. Idech: King of Dommu. THE CHARGE This ritual is usually performed after Drawing Down the Moon.The High Priest starts of by saying: "Listen to the words of the Great Mother; she who of old was also called among man Artemis, Astarte, Athene, Dione, Melusine, Aphrodite, Cerriwen, Dana, Arianhod, Isis and by many other names." The High Priestess, who should be in a trance, says as the Goddess: "Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall yeassemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet unknown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon Earth, I give the knowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul.

Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. And thou who seekest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; and if that which thou seekest thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire." Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert THE CREED This can be said by the High Priestess, the High Priest or the Coven as a whole. "Hear now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wideranging Air, By hidden quintessence we know them, And will keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. Hale 1983

This world has no right to know it, And the world beyond will tell naught. The oldest of gods are invoked there, The Great Work of Magic is wrought. For two are the mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dark and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind. So drink the good wine to the Old Gods, And dance and make love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will! Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 PRE-INITIATORY DEDICATION RITUAL by Ashta'ar-Arthura and Cleindori for the Proteus lineage and anyone else who wants to use it. premise: "Every Witch is a Pagan; not every Pagan is a Witch." There are many ways to honor Nature in our lives. For some, regular participation in Pagan circles is a way to stay attuned to seasonal rhythms, an

enrichment and support for their real work in the world, a way of finding community. An artist, a doctor, a mother, a counselor - such people may find joy and sustenance in Pagan celebration eight times a year, or even at each Moon, but wish to pursue it no farther. They are the Earth Mother's children, as fully as are Her priests and priestesses. Their lives contribute as much as ours to the re-creation of Pagan community, the restoration of ecological sanity. A window is not opened by lifting one side. Others of us find in active priesthood our life's work, our art form. We will dedicate a larger proportion of our time and energy to the religion itself. We are the producers of ritual and ceremony, not the consumers. Not because we are better, holier, or more devoted; but because this is where our talents, and our delight, seem to lie. In our observation, people often spend some time exploring the community, reading, attending public circles or festivals, perhaps creating personal rituals or meditations for themselves. For some, this time of exploration fosters a hunger. They wish to study more formally, explore more systematically, aim for initiation into the priesthood of the Goddess. In the old days, such people would have been initiated before being taught anything of importance. The need for secrecy was so dire that even the simplest information was withheld. Indeed, no public festivals or Pagan circles existed as places of exploration and discovery. Probably we lost many potentially talented leaders by having no adequate channels in; but however much we diminished, this is how we survived. The time for simple survival, thankfully, is past. Now is the time for re-seeding. At the very end of the initiation, the candidate is declared to be "a Witch and a Priest/ess." We were not willing in Proteus to make this declaration before the Gods until the person had demonstrated to us their skill and capacity as a ritual leader. Nor were we willing to allow a candidate to make the commitment involved in accepting initiation until s/he had experienced ritual leadership. We ask for a minimum year and a day of study, and demonstration of competence by creating and conducting a Circle for our group. There is enough material publicly available now that we can easily provide this training without going into the oathbound rituals in our Book of Shadows. This decision created its own problems. By withholding initiation for a year, we were leaving an equally important life passage unmarked - the point at which a person decides and formally begins to study for the priesthood. That moment should surely be celebrated! Moreover, there are commitments short of the initiatory oath that are appropriate at this point. What follows is our first approximation of a pre-initiatory dedication ritual. We more than welcome feedback from our family on this one. We plead for it! logistics:

In this model, one coven elder agrees to enter into an apprenticeship relationship with the candidate. While this would most typically be the coven leader of the opposite gender to the candidate's, there may be good reason to choose some other elder instead. The decision is made by four people: the candidate, the elder who will be primary teacher, and both coven leaders. We recommend consulting with all elders of the coven if at all feasible. We strongly recommend giving the candidate a list of the questions s/he will be asked several days in advance, so s/he will know what commitments are required before entering the Circle. We also recommend encouraging the candidate to respond as fully as possible, rather than with a simple yes or no. Elegant language is less important at this moment than giving the candidate the opportunity to state her or his feelings and values within a Circle and before the people whose company s/he aspires to join - and the exercise in personal clarification that inheres in deciding what to say. The ritual here presented can be elaborated, and we recommend it, as time and inclination allow. Some examples: in addition to the ritual welcome, each coven member might offer the candidate some advice, or a blessing, or some personal statement about Witchcraft and the process of learning involved. Small gifts - a crystal, a homemade dream pillow - might be offered as talismans for the voyage of discovery now beginning. Cakes and wine, with toasts to the new student, might follow. ritual: [in Circle, with all coven members present, and teaching elder at altar, candidate steps to center carrying athame or other working tool] elder: (c's name), what do you seek?

candidate: I seek to study Witchcraft. I ask you to teach me. elder: Do you understand that Witchcraft is the priesthood of the Old Gods and Old Ways of Nature, and that every Witch is a priestess or priest? candidate: [respond] elder: Do you understand that initiation into that priesthood will change your life forever, in ways that you cannot now foresee? candidate: [respond] elder: Do you understand what priesthood requires: that, if you become a Witch, you serve the Lady and the Lord by serving Their People, to the fullest of your ability? candidate: [respond]

elder: Knowing these things, do you want to study Witchcraft and its related arts until you know enough to decide whether this is truly your Path? candidate: [respond] elder: Do you understand that Witchcraft is one of many means to serve the Old Gods and awaken the Old Ways, and that even this is not your way after all, you may learn and grow while you are here? Can you accept that the decision may be no? candidate: [respond] elder: Teaching what I love is a great joy. But I can only teach in joy if I know that what I love will be used and shared with care and honor. Before I am willing to teach you, there are three things and a fourth that you must promise to me: Will you respect and protect the confidence of all who you meet in the Circle and all who seek our aid, revealing their identities to no one except by their explicit permission? candidate: [respond] elder: Will you practice and teach the Craft for love alone, using this knowledge or teaching it only as a free gift, as I give it now to you, never accepting payment for it in money or goods or labor? candidate: [respond] elder: Will you promise never to use what I teach you to affect another person, avoiding not only baneful magic but all well-intentioned meddling, unless you have that person's explicit permission? candidate: [respond] elder: And if time brings fullness, as all here hope and expect it will, when you teach new students of your own, will you require these three pledges of them, along with their pledge to similarly bind their own students, so that all that spring from this line may be so pledged? candidate: [respond] elder: [ONLY PROCEEDING IF ALL RESPONSES HAVE BEEN AFFIRMATIVE] This being so, I consent to teach you. This is how I value my labor - that I will plant only good seed in good soil, to become fruit both sound and sweet. I will teach you, I will learn from you, I will learn with you. So we begin by exchanging our pledges. Place your hand on this athame and repeat after me:

I, (name), here and now pledge To you (name), to the Gods, to all in this Circle And, most truly, to myself, That I will explore the Path called Witchcraft Its lore and its symbols; its rituals and its deeper meanings Sharing with you my joy in discovery and all my doubts and qualms. Exploring all questions with open mind and heart. Until I know surely whether or not I am for the priesthood and Witchcraft is for me In token of this pledge I swear on this tool of my power To devote myself, from this moment on, to learning the ways of Witchcraft [cover candidate's hand on tool with own hand] And I make this pledge to you in return For the lesser knowledge, which can be taught, I will be your teacher. For the greater knowledge, which must be discovered, I will be your guide and your friend. For the questions and perplexities of the path, I will be your companion. To answer when I may; or simply to be silent as you seek your own answers And when the time comes to choose whether you will enter the priesthood, I will share with you all I have observed and thought. And may the Gods prosper our work together. Know that although I am your primary teacher, this Circle is not made of the two of us alone. All here are dedicated to the Old Ways and each has unique knowledge. All of us learn from and with each other. You, too, bring the learning of a lifetime and the fresh insight of a beginner's questions. Together we are more than the simple sum of each of us alone. Go around the Circle, now, and accept each person's greetings. coveners: [embrace candidate in turn and say] I am _______. I am your friend. In time, I may be your sister (or brother). candidate: [respond with same formula] elder: [bless the athame or other working tool that candidate brought into Circle]. I return this working tool to you with my blessing. Accept it,

as I have accepted your pledge. Use it now, as your first ritual act. candidate: [go to each quarter and salute in any way s/he knows] Powers of the East (South, West, North) I, ______, call on you to witness my pledge and ask you to bless my time of exploration. [silent salute in East]. elder: -------, be welcome in the Circle! [embrace, almost certain to be followed by group hug]. all: SO MOTE IT BE!

STUDENT'S PLEDGE - alternative versions from Coven Risingstar #1 And the need cannot be denied, for I am the Mother's child And have come back to the forsaken ways Teach me, Lady Queen*, Child of our Mother, The words of respect She would have us know, The rituals by which we worship Her Who birthed us of Herself. Guide me in the Way That nurtures all and harms none As I seek to regain that which was lost so long ago. And, finally, walk beside me as Sister, (or Brother) for we are both children of the Mother #2 And the need cannot be denied' for I am the Mother's child, and have come back to the Ways of Old Teach me, Lady Queen*, Child of our Mother, The words of respect She would have us know The rituals by which we worship Her who birthed us out of Herself Guide me as I seek what no other can teach me, that which is mine but so long denied.

And, finally, walk beside me as Sister (or Brother) We are both children of our Mother.

* I think I would substitute something like "Teach me, Elder Priest/ess" or, better yet, simply "Teach me, friend" for this line. - Judy DRAWING DOWN THE MOON In this ritual the Goddess becomes incarnate in the HighPriestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says: "Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon!" The High Priest kneels before the High Priestess and gives herthe Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.The High Priest kneels again and invokes:

"I invoke thee and call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this, thy servant and priestess." During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says: "Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn." The High Priest stands up and steps backwards. The HighPriestess draws the Invoking Pentagram of Earth in the air with the wand and says: "Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign." The High Priestess should be in a trance now. This is a good time to do the Charge or the Witches' Creed. When the Charge or Creed is finished, the Goddess must be dismissed. It is bad magical practice not to do so. The High Priest faces the Priestess and says: "We thank you Our Lady for attending our rites. We bid you farewell till next we call you. Blessed Be." Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 and dismissal added by Seastrider. Distributed over various BBS systems via Ravensong.

Elementals Air Direction: East Archangel: Raphael Qualities: hot and moist, light and active Colors: Crimson, yellow Magical phrase: noscere, to know Zodiacal signs: Gemini, Libra, Aquarius Tattvic symbol: blue circle (Vayu) Tattvic tide: June 21 - September 23 Season: Spring Hour of day: dawn Celtic name: airt Magical tool: Dagger Types of magic: To find object that have been lost or stolen, magic of the four winds, visualizations, divination. Major Arcana card: Fool (0) Minor Arcana suit: swords Symbolic creatures: eagle, human Alchemical symbol: Right side up triangle Elemental spirits: Sylphs Elemental kind: Paralda Egyptian elemental king: Ameshet (a young man) Symbols: sky, wind, clouds, incense Plants: aspen tree, mistletoe Reflections in humanity: the superconscious, knowledge, instruction, freedom, travel psychic abilities Parts of the body: chest, lungs, throat Humour: Blood Positive characteristics: kind, joyful, communicative, intelligent, intuitive, diligent Negative characteristics: gossipy, boastful, spendthrift, untruthful, selfish, fickle, inattentive Overbalance: chatterbox, or one who tends to intellectualize to much Underbalance: muddy thinking; one who has difficulty transmitting thoughts and ideas Fire Direction: south Archangel: Michael

Qualities: hot and dry, light and active Colors: white, red, orange, scarlet Magical phrase: velle, to dare Zodiacal signs: Aries, Leo, Sagittarius Tattvic symbol: red triangle (Tejas) Tattvic tide: March 21 - June 21 Season: summer Hour of day: Noon Celtic name: deas Magical tools: fire wand, lamp Type of magic: tantra, healing, candle magic Major Arcana Card: judgement (XX) Minor Arcana suit: wands Symbolic creature: lion Alchemical symbol: right side up triangle with a line through the middle. Elemental spirits: salamanders Elemental king: Djinn Egyptian elemental king: Toumathph (a jackal) Symbols: fire, sun, stars, volcanoes Plant: nettle Part of body: head Humour: choler, yellow bile Reflections in humanity: the life force, sexual energy, will, Passion Positive characteristics: energetic, enthusiastic, daring, stubborn, faithful Negative characteristics: stubborn, greedy, jealous, vengeful, angry, resentful, aggressive, possesive, egotistical Overbalance: one who is dominating, egotistic, violent Underbalance: one who feels inferior or apathetic; lack of energy Water Direction: west Archangel: Gabriel Qualities: cold and moist, heavy and passive Colors: brownish gray, blue Magical phrase: audere, to dare Zodiacal signs: Cancer, Scorpio, Pisces Tattvic symbol: silver crescent (Apas) Tattvic tide: September 23 - December 23 Season: Fall Hour of day: twilight Celtic name: iar Magical tool: cup Type of magic: fertility, mirror magic, purification, healing, divination, dream magic

Major Arcana card: Hanged Man (XII) Minor Arcana suit: cups Symbolic creatures: scorpion, snake Alchemical symbol: upside down triangle Elemental spirits: undines Elemental King: Niksa Egyptian elemental king: Kabexnaf (a hawk) Symbols: waterfalls, all bodies of water, waves, fog, rain Plants: all water plants Parts of body: stomach, (liquids elimination) Humour: phlegm Reflection in humanity: emotions, fertility, the unconscious mind Positive characteristics: Forgiving, easygoing, gracious, sensitive, modest, flowing, compassionate Negative characteristics: overly emotional, weepy, lazy, insecure, sly, fridgid, indifferent, dependent Overbalance: hypersensitivity Underbalance: a cold, emotionless nature Earth Direction: north Archangel: Auriel (Uriel) Qualities: cold and dry, heavy and passive Colors: brown, black, green Magical phrase: tacere, to keep silent Zodiacal signs: Taurus, Virgo, Capricorn Tattivic symbol: yellow square (prithivi) Tattivic tide: December 23 - March 21 Season: winter Hour of day: midnight Celtic name: tuath Magical tools: pentacle, cyrstals Types of magic: fertility magic, tree magic, herbal lore, prosperity, runecasting, knot magic Major Arcana card: Universe (XXI) Minor Arcana suit: pentacles Symbolic creatures: bull, sphinx Alchamical symbol: upside down triangle with a line through the middle Elemental spirits: gnomes Elemental king: Ghob Egyptian elemental king: Apephi (an ape) Symbols: mountains, caves, gems, fields, rocks Plants: red poppy, thrift plant Parts of body: bones, sex organs

Humour: black bile, melancholy Reflection in humanity: the physical body Positive characteristics: reliable, punctual, stable, perservering Negative characterists: greedy, sensualist, materialistic, stody, unprogressive Overbalance: materialistic; one whose circle of ideas is small Underbalace: Unreliable, careless, tasteless Spirit Direction: the Center Archangel: Metatron Color: brilliant white light Qualitites: timelessness, spacelessness Tattvic symbol: black oval (Akasha) Major Arcana card: Fool (0) and Judgement (XX) Tarot suit: Major Arcana Symbols: spiral, the cosmos Part of the body: the spinal column Reflections in humanity: one's immortal soul or superconsciousness EXEGESIS ON THE WICCAN REDE by Judy Harrow originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985) second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987) All religions began with somebody's sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding. Cliches begin as great wisdom - that's why they spread so fast - and end as ritual phrases, heard but not understood. Living spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy. We come to the Craft with a first generation's joy of discovery, and a first generation's memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students.

I think the best of these safeguards is already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the techniques, and the protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft. But notice how often, in the old myths, every treasure has its pitfalls? I think I'm beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardnerian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear. So I think it's time for a little creative borrowing from our neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin. Although our canon is not closed - and the day it is is the day I quit - I'm suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage. So, I'd like to try doing some exegesis on an essential statement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I've heard of the principle of situational ethics. Rather than placing the power and duty to decide about behavior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor. eight words the Wiccan Rede fulfill:

AN IT HARM NONE, DO WHAT YOU WILL. I'd like to start with the second phrase first, and to take it almost word by word. do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures, coming from our families, our employers, our friends, society in general. It's easy to just be molded, deceptively easy to become a compulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assess the results of our actions and to choose when we will obey, confront or evade the rules. do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What's more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time. DO what you will. This is the challenge to action. Don't wait for Prince Charming or the revolution. Don't blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other. When you really look at it, word by word, it sounds like a subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, "DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it's just plain not. Pagan myth and modern biology alike teach us that our Earth is one interconnected living sphere, a whole system in which the actions

of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly critical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contextual. Exclusive focus on the individual Will is a lie and a deathtrap. The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our decisions. But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule. The Craft, assuming ethical adulthood, offers us no rote rules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results. Judy Harrow FULL MOON RITUAL GROUP The Esbat takes place on the nights of the New Moon and the nights of the Full Moon. On these nights, the Coven usually does any kind of magical work and business they need to. It is enacted, hopefully every Full Moon. Set up: Place a candle in each of the four cardinal directions.Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the music and begin the ritual. THE RITUAL Facing North, the High Priest and Priestess kneel in front ofthe altar with him to her right. She puts the bowl of water onthe altar, places the point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia" She then puts down her athame and holds up the bowl of waterwith both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says: "Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee,that thou mayest aid me, in the names of Cernunnos and Aradia." He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The HighPriestess then draws the Circle with the sword, leaving a gapin the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end ofthe sword. She draws the Circle in a East to North or deosil or clockwise direction. She says: "I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wickedness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain the power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia." The High Priestess lays down the sword and admits the HighPriest with a kiss while spinning him deosil and whispers"Bless Be" . He then admits a women the same way. Alternate male female male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as she/he goes. They then sprinkle each member inturn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the HighPriest last, who then sprinkles her. The bowl is replaced on the altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says: "Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past,

Witness it and guard it fast." All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The HighPriestess says: "Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle." As she speaks she draws the Invoking Pentagram of Earth in the air with her athame: 27 4 5 61 3 The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do summon, stir and call you up, to witness our rites and to guard the Circle." She does the same pentagram and then faces West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you up, to witness our rites and to guard the Circle." She faces North with rest of the Coven and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God and gentle Goddess; we do summon, stir and call you up, to witness our rites and to guard the Circle." The Circle is completed and sealed. If anyone needs to leave, agate must be made. Using the sword, draw out part of the Circle with a widdershins or counterclockwise stroke. Immediately reseal it and then repeat the opening and closing when the person returns. In this part of the ritual, the Goddess becomes incarnate inthe High Priestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right handand the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says: "Diana, queen of night In all your beauty bright, Shine on us here,

And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon!" The High Priest kneels before the High Priestess and gives herthe Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with theright of each pair. He says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.The High Priest kneels again and invokes: "I invoke thee and call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy servant and priestess." During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his armsout and down, with the palms forward and says: "Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn."

The High Priest stands up and steps backwards. The HighPriestess draws the Invoking Pentagram of Earth in the air with the wand and says as the Goddess: "Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign." The High Priest starts off by saying: "Listen to the words of the Great Mother; she who of old was also called among man Artemis, Astarte, Athene, Dione, Melusine, Aphrodite, Cerriwen, Dana, Arianhod, Isis and by many other names." The High Priestess, who should be in a trance, says as the Goddess: Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet unknown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon Earth, I give the knowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. And thou who seekest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; and if that which thou seekest thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire." The High Priest faces the Priestess and says: "We thank you Our Lady for attending our rites. We bid you farewell till next we call you. Blessed Be."

The Witches' Creed should be said by the entire Coven. "Hear now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wideranging Air, By hidden quintessence we know them, And will keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. This world has no right to know it, And the world beyond will tell naught. The oldest of gods are invoked there, The Great Work of Magic is wrought. For two are the mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dark and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland,

The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind. So drink the good wine to the Old Gods, And dance and make love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will! The High Priest faces the Coven, raises his arms wide and says: "Bagabi lacha bachabe Lamac cahi achababe Karellyos Lamac lamac bachalyas Cabahagy sabalyos Baryolos Lagaz atha cabyolas Samahac atha famolas Hurrahya!" The High Priestess and the Coven repeat: "Hurrahya!" The High Priest and High Priestess face the altar. The HighPriest continues: "Great God Cernunnos, return to Earth again! Come to my call and show thy self to men. Shepherd of Goats, upon the wild hill's way, Lead thy lost flocks from darkness unto day. Forgotten are the ways of sleep and night Men seek for them, whose eyes have lost the light. Open the door of dreams, whereby man come to thee. Shepherd of Goats, O answer unto me!" The High Priest and the rest of the Coven then say: "Akhera goittiakhera beitti!"

This invocation can be said by anyone or everyone. "Diana of the rounded moon, The Queen of all enchantments here, The wind is crying through the trees, And we invoke thee to appear. The cares of day departed are, The realm of might belongs to thee; And we in love and kinship join With all things wild and free. As powers of magic round us move, Now let time's self dissolve and fade. Here in the place between the worlds May we be one with nature made. Thy consort is the Horn'd One, Whose sevenfold pipes make music sweet. Old Gods of life and love and light, Be here as merrily we meet! For ye the circle's round we tread, And unto ye the wine we pour; The sacred Old Ones of this land, Ye we invoke by ancient lore By magic moon and pagan spell, By all the secrets of the night, Dreams and desires and mystery, Borne on the moonbeams' silver light. Now may we hear, or may we see, Or may we know within the heart, A token of true magic made, Ere from this circle we depart." Pause and wait in silence. There may come a sound, an outward sign or inner vision. When you feel the time is right, end the period of silence by bowing towards the altar and saying: "O GoddessQueen of Night, O Horn'd One of might, In earth and sky and sea May peace and blessing be!" Relax. You can also do any other magic craft at this time. The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each otherin the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priestess then lays herself down, face upwards,with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet. The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the HighPriestess's hips and facing her. The High Priest calls a male witch by name, to bring the chalice of wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the HighPriestess's hips and facing her. The High Priest delivers the invocation: "Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected

To the wonder and glory of all men." The High Priest removes the veil from the High Priestess's body,and hands it to the woman witch, from whom he takes his athame. The High Priestess rises and kneels facing the High Priest,and takes the chalice from the man witch. (Note that both ofthese handingsover are done without the customary ritual kiss.The High Priest continues the invocation: "Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint." The High Priest kisses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." The High Priestess holds up the chalice, and the High Priest lowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues: "All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We thank you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be. Then, either the High Priestess or one of the other women draws the Invoking Pentacle of Earth in the air above the plate with the athame. The High Priest hands his athame to the woman witch and then places both his hands round those of the HighPriestess as she holds the chalice. He kisses her, and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands round the chalice while they do this. The High Priest then takes the chalice from the HighPriestess, and they both rise to their feet. The High Priest hands the chalice to a woman witch with akiss, and she sips. She gives it to a man with a kiss.the chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. the chalice can berefilled and any one can drink from it without repeating the ritual once the chalice has gone around once. The woman lays down her athame and passes the cakes to the man with a kiss, he passes them back with a kiss and they are passed around the Coven the

same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earthand the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field,when you leave if you are working outdoors. The High Priestess faces East,with her athame in her hand. The High Priest stands to her right with the rest of the Coven behind them. If any tools have been consecrated, they should be held bythe person furthest to the back. The Maiden stands near to the front to blow out each candle in turn. The Priestess says "Ye Lords of the Watchtowers of the East, ye Lords of Air; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell." As she speaks, she draws the Banishing Pentagram of Earth in the air in front of her thus, each time: 27 4 5 61 3 The rest of the Coven copy the Pentagram and chorus in on the second hail and farewell. The Maiden blows out the candle and the Coven faces the south and the High Priestess says: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell." She turns to the West and says: "Ye Lords of the Watchtowers of the West, ye Lords of Water; ye Lords of Death and Initiation; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell." She turns to the North and says: "Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God, Thou gentle Goddess; we do thank you for attending our rites; and ere ye depart for your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell." This ends the Circle. Bless Be. (Via Seastrider, resposible for the typing and Ravensong for editing into ASCII) [As with most viewpoints on the Craft, some will find this

enlightening, and others completely bogus. Also as with most points of view, it contains some elements that might be useful, so read and enjoy] THE ANCIENT ART Once upon a time, a long time ago, there were people who believed in laughter, joy and love. They believed in many deities, but the most important to them was their Great Mother Goddess. They believed in and lived with the powers of Nature. They reveled in the Wind, the Rain, the Snow and the Sunlight. They marveled at and revered the changing of the seasons and saw therein great excitement and wisdom to be gained. They knew that if they tended, cared for and loved the Earth, in return She would provide for, care for and love them. They saw that all around them the world was filled with Life, much as their own but in many different and wonderful forms. They felt the life of the flowers, plants and trees and respected them for that life essence. They looked about and observed all the many types of animals and saw that they were kindred to them and loved them. They felt and observed the great Love of the Goddess all about them and knew kinship with the Moon. They were practioners of The Old Religion, worshipers of The Great Mother. Witch! The very word instantly invokes visions for each of us, visions which vary greatly from individual to individual. Many of these visions, however, are quite false, brought about by many centuries of severe persecutions, mis-representations, prejudice and, in recent years, lack of knowledge. Witchcraft! What is it really? Witchcraft is the oldest, most irrepressible religion in the world because it stimulates the intellect, promotes a simple, practical way of life and, most importantly, is emotionally satisfying. Its roots lie in the ancient Matriarchal systems of Goddess worship. A religion of Nature in which the primary deity is female (The Essence of Femininity, The Earth Mother, The Great Mother, etc.). It was easy for the Wise Ones to look at the world around them and see the great importance of Feminine Principle. The female was, indeed, the one who bore the young, perhaps the most magickal of all events to ancient man. Then, she played by far the most important role in rearing the young, being totally responsible for feeding, for without her milk there was no life past birth. She was responsible for the teaching and early care of the young. In all youths the greatest comfort and nurturing love were connected with the mother. These revelations and experiences could hardly lead to any other choice than the total reverence and deification of the female. Although The Great Mother is the most important deity, Witches do, generally, recognize many Goddessess and/or Gods and are, therefore, polytheistic. The tenets of Witchcraft are few but all-encompassing,

for with three simple Universal Observations all of life can be explained and understood: 1) Reincarnation - Mortality 2) Cause & Effect - Magick 3) Retribution - Morality Reincarnation enlightens the Witch to the fact that, as we come to this material world over and over in a series of learning periods, or lifetimes, we will eventually have to experience all things, be all things, understand all things. This creates a great tolerance for other viewpoints in the Witch. Cause & Effect, and an understanding of it, allows the Witch to see what makes the world work and how to live most efficiently. It gives them a great advantage in that it explains the working of Magick. Retribution shows the Witch, in graphic terms, that every thought one might have, every action one may take, is returned in like kind. This realization forms the basis of the Moral Code of the Witch. The Patriarchal Societies which evolved in later times had no tolerance for the Goddess religions and systematically set out to destroy the material vestiges, kill or convert the adherents and wipe out all knowledge of them. They destroyed the temples and other places of worship, desecrated the sacred groves and magickal places, attempted to pervert the old deities, mutilated and totally suppressed sacred art, tore down libraries and burned books, tortured and killed the practitioners of the Old Religions, demeaned, persecuted and oppressed women in general and passed strictly enforced laws which made theirs the State Religion and forbade all other viewpoints. Despite the centuries of insidious persecution, deliberate destruction and perversions at the hands of the Christian Conspirators, Witchcraft has survived.

COMMON INQUIRIES

I've heard the terms 'White Witch' and 'Black Witch'. Can you explain? In this connotation, white is referring to Positive, Black is referring to Negative. A White Witch then is someone who tries to do Positive or Good things. Black Witch could be a term used to describe someone who deliberately does Negative or Bad things. A True Witch believes in the Law of Retribution and would never deliberately harm

anyone or anything or participate in Negative or Destructive acts. Is it possible for me to practice Witchcraft and remain a Christian? No. The Christian Doctrine states, unequivocally, that Christians shall have no other Gods before the Christian God. Christian Doctrine says to believe in any other deities or to practice any other religion is not only evil but should be punished by death, specifically naming Witchcraft. The Christian Doctrine also denies Reincarnation and prescribes punishment for those who practice Magick. Devil worship? Witches do not worship the Devil. Witchcraft predates Christianity and does not incorporate a belief in the Christian Devil. The Wise Ones did deify the Masculine Principle and quite often He was depicted as The Great Horned God; Pan, Cernunnos, the Great Stag, The Green Man. To the Traditional Witch, the Masculine Deity (the Goddess' Consort) is very important, revered and loved. He is the perfect Father, the Lord Protector. The Horned God of the Witches is loving, kind and good. Don't men have difficulty with a supreme female deity? There are some groups which give equal status to the female and male deities. Neo-Pagans are, by definition, people who attempt to live with the Old Country Ways in a new, modern day manner. And while, in this modern era, equal status for the deities may be popular, as it relates to Witchcraft it is historically incorrect. Therefore, a group which does not recognize the Goddess as primary deity is not practicing The Ancient Art. Indeed, they, generally, know very little about Witchcraft, despite their claims. Traditional Dualistic Witches do most emphatically believe that women and men are equal, but have no trouble relating to the Goddess. The Male Witch finds great comfort and solace in his Great Mother. Do I have to join a Coven? No. It is not necessary nor is it desirable for a great many people. Some people enjoy the support and companionship a Coven provides, others enjoy solitary worship. The Coven, which is an extremely close knit worship group, may not be possible for some because of location, family climate, availability, etc.

Why is Witchcraft secretive? The horror of the 'Burning Time' is still very real to the Witch. The past persecutions were severe. Even so, in today's more enlightened society the need for complete secrecy has lessened and many are able to share their beliefs openly. Very few, however, are willing to expose their very personal and private religious expressions to others who may not understand. What do I have to do to become a Witch? The answer to this question is very simple. To become a Witch one must follow the religion of Witchcraft. To do this one must believe in the Goddess as primary deity and follow the three basic tenets. How simple! How uncomplicated! How Pagan! Everything else concerning witchcraft is simply minor details. Details that vary from Aspect to Aspect, Coven to Coven and individual to individual. The details are relatively personal. They should not become more important than the basic tenets. If you do not understand, believe and practice Witchcraft, you are not a Witch. No one can make you a Witch. Reading about it can not make you a Witch. An Initiation can not make you a Witch. Saying you are a Witch, one thousand and fifty two times, can not make you a Witch. In the search for your individual path beware of those who would take advantage of you. Do not fall prey to the unscrupulous charlatans who would swindle you in a monetary sense (mail-order courses, charges for teaching or initiations, vows of poverty, etc.), exploit you sexually or manipulate you for their own personal ego-trips. GETTING STARTED IN THE CRAFT by Fiona Oceanstar (fi@whittaker.rice.edu) Western vs. Eastern mystery traditions --> one of the first things you need to conceptualize, if you're interested in witchcraft, is that it's a WESTERN mystery tradition. The important dichotomy here is outer-vs.-inner. In the Eastern traditions, the adept commonly seeks some sort of mystical union with the great Oneness, which implies a withdrawal from the common, everyday life of human beings, and a focus on one's internal processes. In the Western traditions, the adept is very much a part of the activities and community of humankind. A witch does indeed have a special awareness of their inner world and their connection with the all-permeating Oneness (Goddess), but a witch is also a member of society--a farmer, a healer, a parent, a warrior, a writer, a scientist, an artist, a computer programmer, etc. In becoming a witch, you don't dissociate your spiritual life from the rest of your life--rather, you apply the principles

of the Craft in everything you do. You seek to take what you have learned on an inner level and MANIFEST that awareness on an outer level. This is not to be confused with the Christian dichotomy of works vs. faith. Witches don't have to BELIEVE in anything--they are much too concrete, too practical for such notions. The rituals of the Craft all get down to the same thing: sanctifying the everyday activities of your life. When a witch makes love, writes a program, cooks a meal, rides a bike, these are all the rituals of the Goddess. What to do: --learn some simple form of meditation, and practice it often, the idea being to master the art of a QUIET MIND. In order to be attentive to the world around you, you have to learn to let go of the inner chattering. T.S. Eliot (in "East Coker") puts it this way: "...the mind is conscious, but conscious of nothing-I said to my soul, be still, and wait without hope For hope would be hope for the wrong thing; wait without love For love would be love of the wrong thing; there is yet faith But the faith and the love and the hope are all in the waiting. Wait without thought, for you are not ready for thought: So the darkness shall be the light, and the stillness the dancing." Listen to everything. Above all, listen to your body. Starhawk recommends a regular program of exercise, and I agree. Again, it quiets the mind. --get in touch with the movements of the Earth and the Moon. Get a calender that has Moon phases, and make a point of knowing what phase you're in, at all times. Notice the differences between the dark of the moon (empty but ready for new birth), the new moon (time for initiating things), the waxing moon (growing in power), the full moon (peak of intensity), and the waning moon (fading, turning inward, consolidating gains). If you are a woman, pay attention to your menstrual cycle, and how it matches up with the phases of the moon. If you are a man, get in touch with the cycle of a female friend or lover. Get out under the moon as much as possible. When She is full, lie in a grassy field or on a rooftop and LISTEN to her. --pay attention to the natural world: the seasons, the plants, the insects, everything around you. If you can, go out hiking and camping as much as possible--alone, or with someone else who can be silent and observant. Even in the city, even in a very restricted urbanized environment, you can see things of nature all around you. Try to walk to work, if possible. Go out in your

back yard and sit on the grass and look at the world close up. When inside, observe your pets and your fellow human beings. We are all flesh: we have smells, we have appetites. When you have sex, try to forget the cultural context (lace underwear, etc.) and focus instead on the body, the pleasures of the body. When you play music, let your body dance. What to read: --for the rational side of you --> Margot Adler's _Drawing Down the Moon_ (a good overview of many pagan systems) --for the spiritual side --> Starhawk's _Spiral Dance_ But reading is less important than observing. You will be tempted to try to become a witch by reading, because those of us w/ big brains and big educations always operate that way. Try to keep a balance between hours spent reading, and hours spent walking in the woods. Other references: --Joseph Campbell's PBS series on mythology is now available on video. He's a good storyteller and has a wonderful philosophy of how to incorporate myth into your life. Objects/tools/toys: --anything can be a tool for working magic and gaining understanding (a leaf, a stone, a pen, a plastic dinosaur)--it's all in what you invest it with --be slow to acquire toys (blades, wands, etc.)--it's better if they find you, then your finding them --more important than a lot of gidgets, is setting aside a special place in your home as an altar. Start with candles and incense, and invent simple rituals: lighting a candle while you read, burning incense while you meditate. --because it's nonverbal in form, the Tarot is actually a better source for learning about the Craft, than any book. Seek out one of the less Christianized decks--I personally like the Barbara Walker and the Motherpeace. Sacred space: --the first formal "magic" you should learn, is how to set aside sacred space. Pick a place in your home or your yard where you will practice this, and practice often, even if at first it makes you feel self-conscious. I realize that a lot of this sounds terribly vague. I used to get frustrated when I read books about the Craft, and they didn't have, like, RECIPES to perform. The hard part of it is, that you learn more from the Goddess, than you do from any human being.

But that doesn't mean you can't do some simple spells, right from the very beginning: both Adler's and Starhawk's books have some straightforward descriptions of working magic. Don't get hung up on issues of reality, or the unknown, or the verifiable, or whatever. Just DO. It's far more important to TRY things, than it is to READ about them. MOON OF GOMRATH This is done on the Full Moon, and is used to summon the Her lathing, also known as the Wild Hunt. A bonfire is needed and thirteen adults, twelve horses and two children. Also someother people to watch. Each group of riders is dressed in one color. The groups are: 3 red riders with shield and spear 3 white riders with whips 1 in a hair tunic with shield and seven chain flail 2 black riders in cowls with swords 3 blue riders with shield and javelins 1 to be the Lord of the Herlathing The first three riders should be near the bonfire when it is lit. Once it is going they should appear. Red Leader " Who now brings fire to the mound at the Eve of Gomrath?" Children "We did!" Red Leader "Lo, my son, great the news! Wakeful are the steeds from the ancient mound. Wakeful are we, the Horsemen of Donn, Einheriar of the Herlathing. Lo, my son!" He throws his spear and catches it. Then they gallop off to the next stand of trees. As they leave they grab the children, a boy and a girl. At the second stand of trees, the three riders come abreast,the two carrying the children, and the leader. Red Leader "Wakeful are the sons of Argatron! Wakeful Ulmrig, Ulmor, Ulmbeg! Ride, Einheriar of the Herlathing!" The three men in white ride out of the trees and shout inunison. "We ride!, We ride!" They join the group and go off to the third spot. Red Leader "Wakeful the son of Dunarth, northking, mound king! Fiorn in his hill! Ride, Einheriar of the Herlathing!" He comes out of the trees and shouts. Wakeful is

"I ride! I ride!" All of the riders go to the fourth spot. Red Leader "Wakeful is Fallowman son of Melimber! Wakeful is Bagda son of Toll! Ride, Einheriar of the Herlathing! The two men in black come out of the trees and shout. "We ride! We ride!" The company rides off to the fifth spot. Red Leader "Wakeful are the sons of Ormar! Wakeful Maedoc, Midhir, Mathramil! Ride, Einheriar of the Herlathing!" The three men in blue come out of the trees and shout. "We ride! We ride!" All fourteen people return to the original bonfire. The Red Leader rides up to the fire, sticks his spear in it, removes it and lifts both arms above his head and shouts. "Wakeful is He in the Hill of the Dawn!" Wakeful is He to the flame of the Goloring! From the heat of the sun, and the cold of the moon, Come, Garanhir! Gorlassar! Lord of the Herlathing! The Lord of the Herlathing should be a ways away, well outsideof the firelight. He should run to the fire while shouting. "And am I not he that is called Gorlassar? Am not I a Prince in darkness? Garanhir, the torment of battle! Where are my Reapers that sing of war And a lancedarting trembling of slaughter; Of the booming of shields in the cry of the sword, The bite of the blueheaded spear in the flesh, The thirst of the deepdrinking arrows of wrath, And ravens red with the warring? When he arrives, the Red Leader chants out. "Swift the hoof, and free the wind!

Wakeful are we to the flame of the Goloring! From heat of the sun, and the cold of the moon, Hail, Garanhir! Gorlassar! Lord of the Herlathing! When the Lord of the Herlathing arrives, all the horsemenshould kneel. Lord of the Herlathing "It is long since wendfire kindled the men have remembered the Eve of Gomrath?" The children should be brought forward. Lord of the Herlathing "It is good to wake when the moon stands on the hill." The Lord of the Herlathing should remove the children from the horses and he says. "Ride, Einheriar of the Herlathing!" The group of riders shouts. "We ride! We ride!" The riders gallop away. Garner, Alan; "The Moon of Gomrath"; THE GREAT RITE SYMBOLIC Preparation: the chalice should be filled with wine. A veil of at least a yard square is needed preferably of a Goddess color such as blue, green, silver, or white. The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. For the kiss on the lips, they embrace, length to length,with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. Goloring. What

The High Priestess then lays herself down, faceupwards, with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet. The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her. The High Priest calls a male witch by name, to bring the chalice of wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the High Priestess's hips and facing her. The High Priest delivers the invocation: "Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men." The High Priest removes the veil from the High Priestess's body, and hands it to the woman witch, from whom he takes his athame. The High Priestess rises and kneels facing the High Priest,and takes the chalice from the man witch. (Note that both of these handings-over are done without the customary ritual kiss.The High Priest continues the invocation: "Altar of mysteries manifold,

The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint." The High Priest kisses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." The High Priestess holds up the chalice, and the High Priestlowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues: "Here where Lance and Grail unite, And feet, and knees, and breast, and lip." The High Priest hands his athame to the woman witch and then places both his hands round those of the High Priestess as sheholds the chalice. He kisses her, and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands around the chalice while they do this. The High Priest then takes the chalice from the High Priestess, and they both rise to their feet. The High Priest hands the chalice to a woman witch with akiss, and she sips. She gives it to a man with a kiss. The chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once. To consecrate the cakes, the woman picks up her athame, and the man, kneeling before her, holds up the dish. the woman draws the Invoking Pentacle of Earth in the air above the plate while the man says: "O Queen most secret, bless this food into our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love that is perfect happiness." The woman lays down her athame and passes the cakes to theman with a kiss, he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983

(Transcribed onto computer file by Seastrider) THE GREAT RITE ACTUAL Preparation: the chalice should be filled with wine. A veil of at least a yard square is needed preferably of a Goddess color such as blue, green, silver, or white. The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each otherin the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length-to-length,with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priestess then lays herself down, face upwards,with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet. The High Priest delivers the invocation: "Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud,

And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men." The Maiden fetches her athame from the altar and ritually opens a gate way in the Circle. The Coven file through and leave the room. The Maiden is the last one through and reseals the Circle. The High Priest removes the veil from the High Priestess's body. The High Priestess rises and kneels facing the High Priest. The High Priest continues the invocation: "Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint." The High Priest kisses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." "Here where Lance and Grail unite, And feet, and knees, and breast, and lip." The High Priest and High Priestess now have intercourse.This is a private matter between them and none of the Coven can question them about it. When they are done, one of them ritually opens the Circle and calls the rest of the Coven. When they are back in the Circle, it is again sealed. The wine is now consecrated. A male witch kneels in front of the altar before a female witch. He holds up a chalice of wine and she holds her athame point down and lowers the athame into the wine. The man says: "As the athame is to the male, so the cup is to the female; and conjoined, they become one in truth." The woman lays down her athame on the altar and kisses the man who remains kneeling and she accepts the chalice from him. She sips the wine, kisses him again and he sips, rises, and gives it to another woman with a kiss. The

chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can berefilled and any one can drink from it without repeating the ritual once the chalice has gone around once. To consecrate the cakes, the woman picks up her athame,and the man, kneeling before her, holds up the dish. The woman draws the Invoking Pentacle of Earth in the air above the platewhile the man says: "O Queen most secret, bless this food into our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love that is perfect happiness." The woman lays down her athame and passes the cakes to the man with a kiss, he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Transcribed to computer file by Seastrider. Date: Thu 20 Aug 87 14:50:30 From: Judy Harrow To: Hugh Read Subj: grounding shields When I wrote you yesterday about grounding shields, I left out a very important new application that we just recently thought up. Y'know as long as this imperfect world contains in it pain that is truly caused to us by other people - like rape, child abuse, nasty bosses, and other things not as drastic but similarly caused by particular other humans - it is therapeutically good for people to have some way to "harmlessly" release their anger. Rage bottled up may turn inward and become ulcers, heart disease and other stress-related illness. Or it may turn outward as sudden, irrational bursts of violence. This, for example, is what the posters that say "child abuse is a family tradition" mean. So shrinks ask their clients to define a cushion as their father and kick it around the room. One person dear to me broke a bone in his foot doing just that - but before the session he had no memory earlier than his 16th year, and after the catharsis he did. But I'm a trained Witch, and for me to call a pillow my father and kick it would be baneful magic. So what do I do, engage in magical practices I believe to be wrong, or eat out my gut? Neither. This is the procedure: Hale 1983

1) Cast your Circle as usual 2) Then place a grounding shield WITHIN your Circle, like the membrane just inside the eggshell. You can use the visualization I shared yesterday for the shield or anything at all else that works for you. 3) Invoke Grandmother Earth into the Circle, and ask Her to take the energy to be released there, cleanse it, and recycle it to wherever it is most needed. Do not tell Her where. 4) Let the healee do whatever cathartic procedure seems appropriate. Sometimes simply yelling and screaming will do it. But, in this context, even destroying a recognizable image of the person who has done the harm is safe and OK. When the healee has finished releasing the poison s/he will feel drained and empty. 5) Then invoke the Maiden Earth, to fill the newly created space with fragrant, green energy that will welcome and nurture new and beautiful growth in the healee. 6) Thank everybody. 7) Specifically let the grounding shield itself melt into the ground. 8) Close the Circle as usual. On further reflection, maybe #7 should be moved to between #4 and #5, y'know like fully dispose of the yuckies before bringing in the yummies. Anyhow, this solves a problem that's been worrying me for a long time about finding release for feelings it's not right to release into magic. Whaddya think? warmly / Judy Date: Fri 23 Oct 87 22:15:44 From: Ryan Hunter To: Sean Barrett Subj: wedding/handfasting ceremony [The following wedding ceremony was written to provide for Pagans who must of necessity be wed in the presence of the uninitiated who are not pagan and are perhaps unaware that the bride and groom are pagan. Replace the words Bride and Groom below with the names of the happy couple. This ceremony was used by both my wife and myself and by my sister and her husband. They modified the text at the point below where it says "loving each other wholly and completely" to add the phrase "forsaking all others" as they are into monogamy. Either version works beautifully, I recommend the participants rewrite where necessary to form a legal contract that they can and will keep. It is easy to avoid being an oathbreaker if you only swear to that that you will keep and avoid swearing to something just because the other party wants it or because it might be "expected" by the family. Notice: parts of this ritual were cribbed from the writings of others. I apologise in advance for failure to reference sources but after the fifteenth rewrite we had forgotten where we got the text and what was and what was not original to us. I doubt if there are quotes from other sources longer than paragraph length and thus should not be a copyright problem. If you see something that is yours,

please send me mail and I will reference you in the future. Our thanks to those who paved the way. --Ryan Hunter] [PRIEST] We have come together here in celebration of the joining together of ____bride______ and ____groom______. There are many things to say about marriage. Much wisdom concerning the joining together of two souls,has come our way through all paths of belief, and from many cultures. With each union, more knowledge is gained and more wisdom gathered. Though we are unable to give all this knowledge to these two, who stand before us, we can hope to leave with them the knowledge of love and its strengths and the anticipation of the wisdom that comes with time. The law of life is love unto all beings. Without love, life is nothing, without love, death has no redemtion. Love is anterior to Life, posterior to Death, initial of Creation and the exponent of Earth. If we learn no more in life, let it be this. Marriage is a bond to be entered into only after considerable thought and reflection. As with any aspect of life, it has its cycles, its ups and its downs, its trials and its triumphs. With full understanding of this, Groom and Bride have come here today to be joined as one in marriage. Others would ask, at this time, who gives the bride in marriage, but, as a woman is not property to be bought and sold, given and taken, I ask simply if she comes of her own will and if she has her family's blessing. Bride, is it true that you come of your own free will and accord? [BRIDE] Yes, it is true. [PRIEST] With whom do you come and whose blessings accompany you. [FATHER] She comes with me, her father, and is accompanied by all of her family's blessings. [PRIEST] Please join hands with your betrothed and listen to that which I am about to say. Above you are the stars, below you are the stones, as time doth pass, remember... Like a stone should your love be firm like a star should your love be constant. Let the powers of the mind and of the intellect guide you in your marriage, let the strength of your wills bind you together, let the power of love and desire make you happy, and the strength of your dedication make you inseparable. Be close, but not too close. Possess one another, yet be

understanding. Have patience with one another, for storms will come, but they will pass quickly. Be free in giving affection and warmth. Have no fear and let not the ways of the unenlightened give you unease, for God is with you always. Groom, I have not the right to bind thee to Bride, only you have this right. If it be your wish, say so at this time and place your ring in her hand. [GROOM] It is my wish. [PRIEST] Bride, if it be your wish for Groom to be bound to you, place the ring on his finger. (places ring on Groom's left ring finger) Bride I have not the right to bind thee to Groom only you have this right. If it be your wish, say so at this time and place your ring in his hand. [BRIDE] It is my wish. [PRIEST] Groom, if it be your wish for Bride to be bound to you, place the ring on her finger.(places ring on Bride's left ring finger) (to Groom) Repeat after me: I, (grooms full name), in the name of the spirit of God that resides within us all, by the life that courses within my blood and the love that resides within my heart, take thee (bride's full name) to my hand, my heart, and my spirit, to be my chosen one. To desire thee and be desired by thee, to possess thee, and be possessed by thee, without sin or shame, for naught can exist in the purity of my love for thee. I promise to love thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people, and thy ways as I respect myself. (to Bride) I (bride's full name), in the name of the spirit of God that resides within us all, by the life that courses within my blood, and the love that resides within my heart, take thee, (Groom's full name) to my hand, my heart, and my spirit to be my chosen one. To desire and be desired by thee, to possess thee, and be possessed by thee, without sin or shame, for naught can exist in the purity of my love for thee. I promise to love

thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people, and thy ways as I respect myself. [PRIEST] (hands chalice to the groom, saying:) May you drink your fill from the cup of love. (Groom holds chalice to bride while she sips then bride takes chalice and holds it to groom while he sips. The chalice is then handed back to the Priest who sets it on the table. Next the Priest takes the plate of bread, giving it to the groom. Same procedure repeated with bread, groom feeding bride and bride feeding groom.) By the power vested in me by God and the State of Alabama, I now pronounce you husband and wife. May your love so endure that its flame remains a guiding light unto you. Sean, I hope this helps. We really loved it. BTW, to all concerned, after severe problems, Fawn and I have rededicated ourselves to making our marriage happy and productive. Thanks to excellent counselling and a genuine desire on both our parts to succeed in our relationship, we have weathered (at least for now) our first major storm in our young (2 1/2 yrs. ) marriage. These vows, and a carefull consideration of them have helped us. Blessed be, -Ryan Handfasting Ritual Preparation Long ribbon or soft rope (~ 3 feet) Vows to exchange (written by the couple) Small gifts (or rings) to be exchanged by the couple. 5 rose candles (Quarter and god candle (god candle can be red)) 1 white candle (Goddess candle) Gifts from the coveners/guests for the couple. Ritual Cast the circle normally. Invoke the Goddess and God normally, or as below. HPriest: We call upon you in the guise of Eros, Kindler of desire, Bringer of love, to join us here and witness the bonding

of <name> and <name>. HPriestess: We call upon you in the guise of Aphrodite, Always desirous one, Sensual lover, to join us here and witness the joining of <name> and <name>.

Grounding meditation. The HPriest and HPriestess motion the two people to be handfasted to join them before the altar. Couple faces the altar. HPriest: (to one of the couple, the female if the couple are of opposite gender) Do you <name> join us here of your own free will, to acknowledge before the Lord and Lady the bond that is shared between yourself and <other-name>. (responds (hopefully this will be a yes :) if not, go to closing).

Person1:

HPriestess asks the other the same thing and gets response. Couple turn to face each other and join their left hands. Each now recites the vows they have prepared. HPriest: (taking the joined left hands, and the rope) Here before witnesses, <name> and <name> have sworn vows to each other. With this cord, I bind them to the vows that they each have made. (wrap the cord loosely around both arms) However this binding is not tied, so that neither is restricted by the other, and the binding is only enforced by both their wills. (turning to face each other, in unison) Heart to thee, Soul to thee, Body to thee, Forever and always, So mote it be. So mote it be.

Couple:

Coven:

Couple unbind thier left arms. Couple exchange the gifts they have brought for each other. Coven members and guests give couple good wishes and/or gifts.

Great rite and Cakes and Ale. Bid farewell to God and Goddess as usual, or as below. HPriestess: We thank you Aphrodite, for your presence among us, And as you take your leave, we ask that you leave among us, in each of us, the ability to each be Sensual lover, and desirous one. Hail and farewell. HPriest: We thank you Eros, for your presence here this day, And ask, as you take your leave, that you leave in each of us, the ability to be a Bringer of desire, and kindler of love. Hail and farewell.

Dismiss the Quarters, and open the circle. Relax, talk, and party : Harvest Home Ritual 1987 By Michael Fix Circle Casting (High Priestess) (Spoken while harvesting imaginary grain in perimeter of circle) Birds circle hungrily overhead As through harvested fields we tread. The smokehouse fires and burning leaves Their scents do spiral and interweave. Ripples circle in our wake As rice we harvest from a lake. The dusty Earth now shorn of locks Swirls as pass our fattened flocks. Much bounty may our harvest see As we cast, so mote it be! Responsorial: So mote it be! Quarter Invocations (High Priest) Facing East: Guardians of the watchtower of the east, we do summon, stir, and call thee up to protect us in our rite. Come to us now on the cool breath of Autumn's sigh which heralds the advent of Winter and the close of harvest time. Breathe into us the spirit of the pure joy of life. So mote it be! Responsorial: So mote it be!

Facing South: Guardians of the watchtower of the south, we do summon, stir, and call thee up to protect us in our rite. Come forth from the cook fires and smokehouses where food is being made ready for the coming cold months. Kindle within us the flame of spiritual awakening. So mote it be! Responsorial: So mote it be! Facing West: Guardians of the watchtower of the west, we do summon, stir, and call thee up to protect us in our rite. Come forth from the rainbow hued morning dew that covers the fields, and is soon to be frost. Asperge us with your diadems and water our deepest roots that we may find peace of mind. So mote it be! Responsorial: So mote it be! Facing North: Guardians of the watchtower of the north, we do summon, stir, and call thee up to protect us in our rite. Come forth from the fertile bosom of our Blessed Mother Earth, and nourish us so that our hopes may grow to fruition. So mote it be! Responsorial: So mote it be! Blessing, Consecration, and Procession of the Elements (Four members of the coven who have been chosen beforehand now approach the Priestess. Each holds one of the following: an incense burner, a candle, a vessel of water, and a vessel of salt. Each in turn approaches the Priestess, recites their piece, receives her blessing, and then processes deosil around the perimeter of the circle while stopping to bow at each of the quarters.) (Celebrant with the incense burner symbolizing the element of air) I am everywhere. I fill the fleshy pouches of your lungs, I stir all things from the smallest blade of grass to the tallest tree. I cool you with my breezes and destroy you with my storms. Without me you would die. Am I not holy and worthy of praise? (Celebrant with the candle symbolizing the element of fire) I live in the guarded embers of campfires and the pilot lights of stoves, I spring from the lightning and the hands of men, I warm you and I destroy you. Without me you would die. Am I not holy and worthy of praise? (Celebrant with the water vessel symbolizing the element of water) I rise from the moist crevices of the Earth, I beat on the shores of Her body, I fall from the skies in silver sheets. Without me you would die. Am I not holy and worthy of praise? (Celebrant asperges the circle with water)

(Celebrant with the salt vessel symbolizing the element of earth) I am your Mother. From me come the fruit and grain and animals which feed you. I am your support, and my pull on your bodies keeps you held firmly to me. Without me you would die. Am I not holy and worthy of praise? Invocation of the Goddess (High Priest) Come to us Moist Mother Earth. Come to us and take your ease. You have labored long and hard to bring forth your bounty, so that we your children may survive. Come and relax, for well have you earned your rest. Eat and drink your fill, sing, dance, and be merry, for you have done well, and there is plenty for all. And, if it pleases you to ask for the favors of one of us as well, may you find satisfaction there too. We shout your praises, for you are the essence of fullfillment, love, and joy. You are the most beautiful, and beyond measure is your grandeur and great- ness. May we never forget that we are a part of your Sacred Body, and may we work to preserve it in all of its myriad forms. All hail the Great Mother! Responsorial: All hail the Great Mother! Invocation of the God (High Priestess) Come to us Lord of the Hunt, Sacred Herdsman, and Divine Smith. Put by your horn, lay aside your crook, stow your hammer, and quit your forge for now. Wipe your brow, and come find your leisure in the midst of our good company. Have a seat, put up your feet, and pour yourself a cold draught. By the virtue of your work have you earned a rest, for well have your cared for the wild beasts and domesticated flocks. And many a time has your forge burned long into the night with you hard at work creating lightning bolts of such exquisite beauty and terrible power as we have ever beheld. Join us Great Lord, and indulge yourself to the fullest. May you know no want in our presence, for thanks to you and the Goddess, we know no want. We raise our glasses high and toast your greatness. All hail the God of the Wild Magicks. Responsorial: All hail the God of the Wild Magicks. Guided Meditation by Priest (Meditation will be about our own spiritual harvest. This will conclude with a personal empowerment chant) Empowerment Chant (Holding hands, the coven members repeat the following chant until the high priestess decides that enough energy has been raised, and upon her signal everyone will direct a portion of the energy into themselves to help them to

develop the inner strength to attain personal spirtual goals.) Ripen fruit, ripen seed Harken to my inner need Communion (Fruit and Wine, songs, and a good time. Also, each member of the coven will be asked to describe something that they have done in the last liturgical year that has "borne fruit.") Quarter Banishings (High Priest) Facing East: Guardians of the watchtower of the east, return now to the brisk Autumn breezes which are brimming with the excitement of the year's climax. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell! Facing South: Guardians of the watchtower of the south, return now to the dying fires of Autumn's heat soon to give way to Winter's chill. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell Facing West: Guardians of the watchtower of the west, return now to the Autumn rains which cool the Earth's fevered brow baked in the heat of Summer afternoons. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell! Facing North: Guardians of the watchtowers of the north, return now to the Earth where worms burrow deeper and seeds nestle awaiting the long sleep of Winter. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell! Circle Banishing (High Priestess) Equal night and equal day Soon the light will fade away Equal day and equal night This circle fades as does the light Thus the magick we invoke Fades anon like wisps of smoke Until we next decide to play Equal night and equal day

So mote it be!