‘THINK on THESE THINGS’ for August 15

By Joyce Sequichie Hifler

Have you considered the effect your presence may have on people around you? Do they need you? The answer is yes. We are somewhat selfish with our presence at times. We want to withdraw and think our own thoughts and read quietly rather than entertaining someone or just listening to them. But we never really know how much they need us, not to perform good deeds for their good, but only to be company to share a happening of the day.

Perhaps within their minds we can quiet some restlessness, assure them that they are needed or give them a feeling of tranquility. To many lie is no simple matter, and to hear them out may be the remedy.

It has been said by a very wise man that if you never make a mistake you’re not doing anything.

It is a relief to know that every day, without fail, we come in contact with people who put such confidence in us that we strive ever harder to never fail. Such people build human beings – and there is no job more worthy, or more creative.

Building character and confidence in fellow human beings is a delicate task….for no two people respond in the same way. Challenges may be the way to boost up some individuals, while others may need encouragement and praise to guide them on their way. But, oh, how human we all are having the need for accomplishment….for attention….for approval.

And how great the responsibility for leaders who must have the wisdom to inspire….the integrity to trust….the heart to understand. The race is hard for leader and follower, for each must understand the other – and there must be compassion for the slow, courage for the weak, and appreciation for the loyal. To follow one must be secure; to lead one must be very wise.

It should be the practice of all of us that when we hear something complimentary about someone to tell them. It is so true that man does not love by bread alone, and to be recognized in having done something that rated approval is a very great reward.

Nothing so builds character in children than to let them know someone believes they have a fine potential. That feeling that “someone believes in me” can be the very thing that will anchor their faith deep in hope for humanity.

To be able to see the good acts of others renders service to ourselves. Swiss theologian Johann Casper Lavater once said, “He is incapable of a truly good action who finds not a pleasure in contemplating the good actions of others.”

Appreciation for the achievement of others is akin to sunshine – we simply can’t help it shine on other people without feeling the glow ourselves.


Available online! ‘Cherokee Feast of Days’
By Joyce Sequichie Hifler.

Visit her web site to purchase the wonderful books by Joyce as gifts for yourself or for loved ones……and also for those who don’t have access to the Internet:


Click Here to Buy her books at Amazon.com

Elder’s Meditation of the Day
By White Bison, Inc., an American Indian-owned nonprofit organization. Order their many products from their web site: http://www.whitebison.org

Elder’s Meditation of the Day August 15

Elder’s Meditation of the Day August 15

“There are many people who could claim and learn from their Indian ancestry, but because of the fear their parents and grandparents knew, because of past and present prejudice against Indian people, that part of their heritage is clouded or denied.”

–Joseph Bruchac, ABENAKI

There were many injustices done to Native people. Sometimes I wonder, why am I connected to the past injustices done to Indian people? Why am I so angry about the past? The Elders say our ancestors are alive within each of us. Therefore, I may experience anger and resentment inside of me because of the injustice done to them. The way I get rid of these past feelings is to forgive. It may be necessary to even learn to forgive the unforgivable.

Great Spirit, teach me the path of forgiveness; teach me the courage to forgive; teach me to let go. Give to me a forgiving heart.

August 15 – Daily Feast

August 15 – Daily Feast

Most people do not intend to get caught in a bad cause. We simply get swept along with the tide. It can happen because we want to get ahead fast – but it more likely happiness out of ignorance. It has been said that we have the capacity to make heaven a hell, or a heaven of hell. We’ve been known to do both – though it is a matter of choice. According to the Cherokee, it is plain to see that the place called heaven, ga lv la di-tso sv, is the ultimate choice. We have had to deal with situations that we didn’t choose. They were simply piled on us and we tried to help. But here we must be wise. We can’t allow ourselves to be drawn into a cause that is not our responsibility, and that we may not be well informed enough to handle.

~ I have been trying to seize the promises which they made me….but I cannot find them. ~


‘A Cherokee Feast of Days’, by Joyce Sequichie Hifler

Daily Motivator for August 15 – Get moving forward

Get moving forward

Learn from the past, treasure the past, but don’t let it hold you captive.  This is a new day, a new moment, and your opportunity to proceed in precisely  the direction you choose.

Just because you’ve had a negative experience doesn’t mean you must maintain  a negative attitude. Just because things have not been going your way is no  reason to stop going.

Right now is when you can turn life around. Right now is when you have the  power to choose your attitude, your actions, and the outcomes you create.

The most important part of your life begins right now. Because this is the  part you can do something about.

Time moves forward, so get up, get going, get positive and purposeful and get  moving forward with it. Now is when you can have a positive and meaningful  influence, so make the most of this opportunity.

Whether yesterday was fulfilling or depressing, get over it. Get on with  living the way you choose, according to your highest values, with this day you  now have.

— Ralph Marston

The Daily Motivator

Daily OM for August 15th – Sweetening a Sour Apple

Sweetening a Sour Apple

When a Bad Apple Spoils the Bunch

by Madisyn Taylor

When dealing with negative people we can choose not to respond to their behavior and allow our positive behavior be an example.

Because life requires that we interact with different personalities, it is not uncommon for us to encounter a situation where there is one person whose behavior may negatively impact the experiences of others. Someone who is loud and crass can interrupt the serenity of those who come together to practice peace. A disruptive worker can cause rules to be imposed that affect their colleagues’ professional lives. A team member who is pessimistic or highly critical may destroy the morale of their fellow members. And one “bad apple” in your personal life can be a potent distraction that makes it difficult to focus on the blessings you’ve been given and the people who love you.

There may always be people in your life who take it upon themselves to create disruption, foster chaos, stamp out hope, and act as if they are above reproach – even when, in doing so, they put a blight on their own experiences. But you don’t need to allow their negativity and callousness to sour your good mood. Often, our first impulse upon coming head-to-head with a bad apple is to express our anger and frustration in no uncertain terms. However, bad apples only have the power to turn our lives sour if we let them.

If you can exercise patience and choose not to respond to their words or actions, you will significantly limit the effect they are able to have on you and your environment. You can also attempt to encourage a bad apple to change their behavior by letting your good behavior stand as an example. If your bad apple is simply hoping to attract notice, they may come to realize that receiving positive attention is much more satisfying than making a negative impression. While you may be tempted to simply disassociate yourself entirely from a bad apple, consider why they might be inclined to cause disturbances. Understanding their motivation can help you see that bad apples are not necessarily bad people. Though bad apples are a fact of life, minimizing the impact you allow them to have upon you is empowering because you are not letting anyone else affect the quality of your experiences. You may discover that buried at the very heart of a bad apple is a seed of goodness.

Moons and Days


New Moon–Begin banishing and negative works several hours before the New Moon
and positive works several hours after the new Moon.

Waxing Moon–We call on the Goddess as the Virgin and begin new projects.

Full Moon–We worship the Goddess as mother and perform positive works.

Waning Moon–We call on the Goddess as Crone and work banishing of negative
Each Full Moon has a different meaning and magical purpose. Because of this, it
is a good idea to plan your Full Moon Rituals to work with the meaning and
purpose of the Moon.

November–Snow Moon: Plan for a ritual to work on ridding yourself of negative
thoughts and vibrations.
December–Oak Moon: Plan for a ritual to help you remain steadfast in your
January–Wolf Moon: Plan a ritual of protection around your home and family.
February–Storm Moon: Plan a ritual to ask the Old Ones for help in planning
your future.
March–Chaste Moon: Plan a ritual to plant your desires.
April–Seed Moon: Plan a ritual to physically plant your seeds of desire in
Mother Earth.
May–Hare Moon: Plan a ritual to reaffirm your goals.
June–Dyad Moon: Plan a ritual to balance your spiritual and physical desires.
July–Mead Moon: Plan a ritual to decide what you will do once your goals have
been met.
August–Wort Moon: Plan a ritual to preserve what you already have.
September–Barley Moon: Plan a ritual of Thanksgiving for all the Old Ones have
given you.
October–Blood Moon: Plan another ritual of Thanksgiving. Make sure to have
some red Wine on hand for an offering.


Sunday–Sun: Rituals: money, health, friendship related. Color: yellow.
Element: Fire. Number: 6

Monday–Moon: Rituals: Conceptual, self-inspiration, psychic ability,
inspiration, change.
Element: Water. Color: Silver. Number: 9

Tuesday–Mars: Rituals: Overcoming enmity, developing courage, protecting
Element: Fire. Color: Red. Number: 5

Wednesday–Mercury: Rituals: Career.
Element: Air. Color: Yellow. Number:

Thursday–Jupiter: Rituals: Money, Legal Matters, Religious, Matters.
Element: Water. Color: Blue. Number: 4

Friday–Venus: Rituals: Love, Attraction.
Element: Earth, Water. Color: Green. Number: 7

Saturday–Saturn: Rituals: Disciplining ourselves.
Element: Earth. Color: Black. Number: 3

Moon Phases & Astrology


Moon in Aries:
This is the best time to work magick involving leadership, authority, rebirth, spiritual conversation, or wilpower. Healing rituals for ailments of the face, head, or brain are also done during this period of time.

Moon in Taurus:
This is the best time to work magick for love, real estate, material acquisitions and money. Healing rituals for ailments of the throat, neck and ears also done during this time.

Moon in Gemini:
This is the best time to work magick for good communication, change of residence, writing, public relations and travel. healing rituals for ailments of the shoulders and arms, hands, or lungs are also done in this period of time.

Moon in Cancer:
This is the best time to work magick for home and domestic life. healing rituals for ailments of the chest or stomach are also done during this time period of time.

Moon in Leo:
This is the best time to work magick involving autority, pwer over otehrs, courage, fertility, or childbirth. Healing rituals for ailments of the upper back, spine, or heart are also done during this period of time.

Moon in Virgo:
This is the best time to work magick involving employment, intellectual matters, health and dietary concerns. Healing rituals for ailments of the intestines or nervous system are also done during this period of time.

Moon in Libra:
This is the best itme to work magick involving artistic work, justice, court cases, partnerships and unions, mental stimulation and karmic spiritual or emotional balance. Healing rituals for ailments of the lower back or kidneys are also done during this period of time.

Moon in Scorpio:
This is the best time for magick involving sexual matters, power, psychic growth, secrets and fundamental transformations Healing rituals for ailmlents of the reproductive organs are also done in this period of time.

Moon in Sagittarious:
This is the best itme to work on magick for publications, legal matters, travel, and truth. healing ru=ituals for ailments of the liver, thighs or hips are also done at this time.

Moon in Capricorn:
This is the best time to do magick for organization, ambition. recognition, career and political matters. healing rituals for the knees, bones teeth, and skin are also done at this time.

Moon in Aquarious:
This is the best time to work magick involving science, freedom, creative expresion, problem solving, extrasensory abilities, friendship and breaking bad habbits or unhealthy addictions. healing rituals for ailments of the calves ankles or blood are also done in this period of time.

Moon in Pisces:
This is the best time to work magick involving dreamwork, clairwoyance, telepathy, music, and the creative arts. Healing rituals for ailments of the feet or lymph glands are also done at this time.

Moon Symbols


Moon Symbols: Certain Symbols have been associated with the Moon and Moon
deities for thousands of years. Many symbols recur in diverse cultures with no contact with each other. Ancient spiritual leaders knew how to communicate with
the collective unconscious, which is the storehouse of all knowledge, and hear
the deities’ voices which speak there.

Using these symbols in meditation, ritual, or spell-working may intensify your
connections with the archetypal powers of the Moon. Examine the entries
carefully and decide what is appropriate for the situation, be it simple
meditation of a full-blown ritual. For instance, I have no trouble identifying
with Cats, but have never been able to decide on how to use Bats.

Ambrosia: The feminine mysteries of the menstrual cycle; the re-creative power
of menstrual blood. Called soma among the Hindus, red claret of the faeries,
and wise blood.

Bat: A creature of frequent association with the Moon and darkness. In China, bats were symbols of good fortune and happiness; in Europe, a companion creature
of the Goddess Hel. Christians made the bat evil and demonic in order to
disengage people from the Goddess.

Blood: The words “blessing” and “blood” are related. Red has always been
considered the color of life. It is also the color of the Mother aspect of the
Triple Goddess, indicative of Her fruitfulness through menstruation and birth.
Smudging and staining the hands and feet with henna was practiced by followers
of Hecate, Anath, and many Hindu Goddesses. Altars and people were consecrated
by sprinkling with blood in these ancient times. Today, objects and people are
sprinkled with salted water.

Boat: The Moon was called the Boat of Light by the Babylonians. Egyptians
depicted the Crescent Moon with the horns turned upward either as part of the
lunar deities headdress or carved sky-boats, such as the ones pictured in the
temple of Isis.

Bull: Originally the lunar symbol of the Great Mother with the horns
representing the Crescent Moon, the bull later came to represent the Sun Gods.
However, it was often still connected with a Moon Goddess such as Cybele or

Cat: Mau: The Egyptian word for Cat. To the Egyptians especially, the cat was
a Moon creature, and sacred to such Goddesses as Isis, Bast, Artemis, Diana, and
Freyja. When Diana became known as Queen of Witches in the Middle Ages, the cat
was associated with Witchcraft and Goddess worship.

Circle: The circle was symbolic of the Moon long before being seized by the Sun
Gods. In Scotland, the Orkney Islands are still called Temples of the Moon.
The ancient Greek divinatory tool known as Hecate’s Circle was a gold sphere
with a sapphire in its center, and was hung on a thong of oxhide.

Color: Primary Moon deity colors are white, red, or black, depending on Moon
phase. The Hindu Goddess Kali and many European Triple Goddesses specifically
used these colors to designate their various aspects: white – maiden; red –
mother; black – crone.

Cow: Feminine symbol of both Moon and the Earth. Egyptian Moon Goddesses
connected with the cow were Isis, Hathor, Neith, amongst others.

Crescent: The New Moon; marking the change from the Dark Moon, it is the very
first sliver of Moon. Old European designs portray the lunar cycle by a right
crescent, a circle, and a left crescent. At times, the circle was replaced with
a large snake coil. Semicircles also symbolized the crescent, as did bull
horns. U-shaped marks not only represented crescents, but were also combined
with dots to symbolize owls – Moon birds. The croissant, or any crescent-shaped
cake is sacred to Moon deities.

Crow: This bird was frequently associated with the Dark Moon Goddesses such as
the Morrigan, due to its black color.

Crystal: This stone most often represents the Full Moon and its divinatory

Dew, Rain: Many cultures associate these forms of condensation with the Moon.
The early dew after a Full Moon is said to heal and improve beauty if rubbed
into the skin. Certain phases and signs of the Moon are purported to be
conducive to rain.

Dogs: Canines have long been associated with Moon deities, especially Crescent
New Moon Goddesses. Managarmr (Moondog) was the mightiest of all dog-wolf
supernatural beings according to a Norse story.

Dragon: Dragons are primarily associated with solar eclipses, but are also
associated with the Moon and lunar eclipses. The idea of dragons and eclipses
was held in China, Northern Asia, Finland, Lithuania, North Africa, and Persia.
Legend dictates that dragons often fly about in the moonlight.

Eye: Often associated with the Moon, especially in ancient Egypt. Many little
Eye Goddesses have been found in Mediterranean and European sites.

Fan: Among the ancient Asiatic and Oriental cultures, the fan represented the
phases of the Moon.

Fish: Some cultures symbolized the Moon with a fish instead of a snake. Some
Moon Goddesses were depicted with fish-tails, akin to mermaids.

Frog: Many times a lunar symbol; sometimes called a toad. Hekat the frog
Goddess was connected with birth in ancient Egypt.

Grotto, Garden: It was common to worship a Moon Goddess or God in a grotto or
garden. These sacred spaces usually contained a Moon tree such as an olive, a
sacred stone, or a spring, or all of these.

Groves: Groves of trees were often sacred to the Moon Mother, especially if
they held springs, pools, or lakes. Ceremonies of drawing water and pouring it
were part of her rituals. If a grove contained a grotto where water came
directly out of a rock, it was especially sacred.

Hare or Rabbit: Many cultures around the world, including Tibet, China, Africa,
Ceylon, and some Native Americans, said that a hare lived on the Moon along with
the ruling Moon deity. Especially associated with lunar Goddesses.

Horns: Bull or cows horns have always been connected with the Moon and Moon
deities. Cattle and bison horns have been recovered that have thirteen notches
carved into them; the Great Goddess of Laussel is such an example. These
notches represent the thirteen Moon months of a seasonal year. The Greek Hera
was also called Keroessa (“Horned One”) in her aspect of Io, the Moon Cow.

Horseshoe: A crescent Moon symbol and also a yonic emblem.

Hounds, Dogs: Packs of hounds, such as Alani of Diana, represent the dangerous
energies of the Moon.

Labrys, Double Axe: A Goddess and Moon symbol, said to have been one of the
weapons preferred by the Amazons. A thunderbolt was said to have been given in
this shape to the Amazons by Hera. In Crete and at Delphi, both originally
Goddess centers, the labyrs was a ceremonial scepter.

Lamp: The Moon is called by many the lamp of the night. Their close connection
with the Moon’s light is demonstrated by the additional titles attached to
Goddess names such as Juno Lucina , and Diana Lucifera.

Mirror, round: The Moon is called the heavenly mirror in Central Asia and many
other parts of the world. The mirror is a Goddess symbol sometimes called a
soul-carrier or soul-catcher. Some cultures believed that the souls of the dead
went to the Moon to await reincarnation.

Moonstone: A feldspar gemstone with a white, cloudy form. It is said to
contain the image of the Moon. The Hindus said it was formed from the
congealing of the Moon’s rays. Pope Leo X (1475-1521 CE) was said to own a
moonstone that waxed and waned in brilliance with the Moon. The stone is said
to cure nervousness and bring luck to the owner.

Old Man, Old Woman: The markings on the Moon surface are often called the Old
Man or Old Woman in the Moon. Some cultures such as the Asians, Mayans, or
Aztecs, called these markings the hare, frog, or toad.

Owl: A night hunter possessing large eyes, the owl has long been associated
with the Moon. The Egyptians considered the owl a symbol of death, night, and
cold. To the Greeks, however, it was an emblem of wisdom and the Goddess
Athena. Its staring eyes connected it with the Eye Goddesses, Lilith, Minerva,
Blodeuwedd, Anath, and Mari, among others. The owl has long been associated
with the Moon, wisdom, sacred lunary mysteries, and initiations.

Ox: In Greece and Rome, this animal was seen as a lunar animal.

Pomegranate: Due to its blood-red juice and its many chambers and seeds, the
pomegranate is symbolic of blood, the Dark Moon deities, and the land of the

Pillar, Cone: The earliest representation of the Moon; sometimes this stone was
a meteorite. Often it was grouped with a circular stone which represented the
Full Moon. Some pyramids fall into this category.

Raven: A black bird associated with the Dark Moon Goddesses such as the
Morrigan and Rhiannon.

Scythe, Sickle: A symbol of the Crescent Moon. Used by the Amazons and women
who worshipped Moon Goddesses, particularly Crone deities. Even the Druids used
a Moon-shaped sickle for their sacred ceremonies.

Semicircle: The semicircle represents the Crescent Moon in symbology.

Shell: A symbol of the Great Mother and related to the Moon.

Silver: This metal has long been regarded as the Moon’s metal. Silver was used
for divinatory cups.

Snake: As a Goddess symbol, the snake is the same as the spiral when it is
coiled. Each turn of the coil marks a day in the lunar calendar. Zigzag lines
represent snakes. Serpents were associated with the Dark Moon because they were
considered related to the Underworld. Some Dark Moon Goddesses were depicted
with snakes as hair. There are pictures showing Cybele offering a cup to a
snake. In the mythology of Mexico are tales of the woman serpent (Moon) who is
devoured by the Sun, a description of an eclipse or the phases of the Moon.

Soma: A sacred liquid connected with the Moon. In India it was called soma;
the Persians knew it as haoma, and the Celts as red claret. See Blood. The
Chinese Goddess Ch’ang-O drank this sacred liquid, then fled to live on the

Sow: The white sow has been associated with Moon deities from the Celtic lands
to the Mediterranean. It was connected with Astarte, Cerridwen, Demeter,
Freyja, and the Buddhist Marici.

Spiral: The spiral, whichever way it turned, represented an aspect of the Great
Goddess, and also the Moon. The upward and downward spiraling, or in and out,
can be compared with the waxing and waning of the Moon. The Greek Crane Dance,
probably originally performed in Crete by the bull-dancers, was danced around a
horned altar which was part of the labyrinth. Spirals appear on some ancient
Goddess statues, primarily replacing what would be eyes.

Toad: Some cultures saw a toad, instead of a hare, in the Moon. In some parts
of Asia, Africa, and North America, the toad is a symbol of the Moon and

Tree: Frequently a tree, called a Moon tree, was an emblem of the Moon. Many
Assyrian pictures portray this. Sometimes, it is more like a maypole with
ribbons hanging from it rather than an actual tree. Often the Moon tree was
guarded by animals.

Triple Symbols: Many groups of triple symbols represent the three phases of the
Moon. Hecate Triformis is an example of the Triple Moon Goddess, as is the
Celtic Morrigu. The tripod, triangle, and trident are all connected directly
with the three phases of the Moon Goddesses, or with Gods who are consorts of
these Goddesses.

Wishing Well: There is an Icelandic charm of this name which has four Crescent
Moons as dippers about its edge. The Moon has long been associated with water
and the granting of wishes or prayers. Several Goddesses, such as the Greek
Demeter and the Celtic Brigit, had sacred Moon wells where rituals, large and
small, were held for the granting of desires.

Wheel: Though the wheel has most often been a Sun symbol, there were occasions
when it represented the Moon. Arianrhod’s Silver Wheel or Oar Wheel is really
the Moon.

Willow: A Moon tree sacred to such Dark Moon Goddesses as Hecate, Circe, and
Persephone. The willow (helice) gave its name to the Helicon, abode of the nine
muses, the orgiastic abode of the Moon Goddess.

Wings: Long before the Persians adopted the winged disk as a symbol of their
Sun God, the Moon Goddess was shown with wings. Sometimes the Moon itself,
whether Crescent or Full, was pictured with wings. Certain birds, such as doves
and pigeons, were associated with the Moon.

Wolf: Many Gods and Goddesses who had connections with the Moon, also had the
wolf as their symbol. The wolf howls as the Moon, as do dogs; they hunt and
frolic by moonlight. The Moon priestesses of many cultures were adept at astral
traveling and shape shifting, both talents usually practiced at night. They
also practiced rituals, dancing and singing, outdoors under the Moon. A Roman
festival, the Lupercalia, was in honor of the wolf Goddess Lupa or Feronia. The
Norse believed that the giant wolf Hati dogs the courses of the Moon, and in the
final days will eat this celestial body.

Yin and Yang: This Chinese symbol represents the joined powers of the male and
female, positive and negative; in other words, a cyclical alternation of
duality. At one point in ancient Chinese history, this design symbolized the
phases of the Moon, the light and dark cycles. Much of the ancient world spoke
of the Two Ladies or Two Mistresses of the Moon.

Moon Lore


It was once believed that:
1. The shadowed areas of the Moon were forests where the Goddess Diana hunted,
and the bright areas were plains. 2. That the Moon was a spinning wheel, upon which the Goddess spun the lives of
Men and Women.
3. That the Moon was a gem worn by the Goddess, and that the stars were
decorations upon Her gown.

The names by which the Moon was called, as she appeared in each month of the
year, varied with the significance of the seasonal month. In October and
November we see the need for preparations for Winter. In February, the wolves
were drawing closer to the villages looking for food. In March the sounds of
ravens signaled the coming of Spring. April through June we see the signs of
growing things. In July, the Moon marks the signs of horns and antlers upon
young animals. In September, of course, we find that the time is marked to reap
the Harvest.

Names of the Moon:

October: Hunter’s Moon
November: Larder Moon
December: Long Night Moon
January: Winter Moon
February: Wolf Moon
March: Raven Moon
April: Meadow Moon
May: Flower Moon
June: Rose Moon
July: Antler Moon
August: Piscary Moon
September: Harvest Moon



The accumulation and direction of the subtle forces of the moon, is one of the
arts of Witchcraft. Moon magic is a personal art, even though there are basic
guidelines. In ancient times, witches held the position of the Moon priestesses/priests. In coastal regions, and upon islands, witches were also Sea
Priestesses/Priests. The use of water from the sea was an important aspect in
Moon Magic (salt being a crystal form). The “charging” of water, and the release
of the “charge” through evaporation, was an important aspect. So too was the
soaking of woods and herbs in sea water, which were later dried, and burned as
incenses and offerings. Two excellent books on this subject are MOON MAGIC and
THE SEA PRIESTESS by Dion Fortune.

The use of Portals to gain access to the Lunar Realms, and the building of
magical images there, is a very important aspect of Moon Magic. The actual
“essence” of the power used in Moon Magic, originates out among the stars. The
Sun draws in the stellar influences and transmits them into our Solar System.
The Planets within our System absorb this energy which then merges with their
own vibrations or energies. The Planets, in turn, then emanate a composite
energy within our Solar System. Each Planet’s energy or vibratory pattern is
unique, and influences other planetary bodies and forces, within each planet’s
sphere of influence. This is the basis of Astrology and Planetary
correspondences in Magic (this is how and why it works). The Moon is the focal
point of power upon the Earth. The Moon absorbs, condenses, and channels all of
these forces, which are then carried to our Planet, upon the Lunar Light

Agrippa, a 15th Century magician, understood these principles when he wrote
“…but the Moon, the nearest to the heavenly influences, by the swiftness of
her course, is joined to the sun, and the other planets and stars, as a
conception, bringing them forth to the inferior world, as being next to itself,
for all the stars have influence on it, being the last receiver, which
afterwards communicates the influence of all superiors to these inferiors, and
pours them forth upon the Earth…”

Aradia, the Holy Strega, told her followers to seek the Moon above all others,
for the purposes of Magic. In the closing prayer of the Full Moon Ritual, we
find these words which Aradia’s followers were later to have written :

” O’ Goddess of the Moon…teach us your ancient mysteries.-
.. that the Holy Strega spoke of, for I believe the Strega’s
story, when she told us to entreat Thee, told us when we
seek for Knowledge, to seek and find Thee above all others”.

Agrippa understood this also, when he wrote, “Therefore. her (the moon) motion
is to be observed before the others, as the parent of all conception……hence
it is, that without the Moon intermediating, we cannot at any time attract the
power of the superiors…” What Agrippa spoke of, is what witches have known for
Ages: The Moon is the focal point of power upon the Earth. Without the Moon we
cannot make use of the Universal Forces beyond her.

In Moon Magic, the ritual altar is the focal point for the Lunar forces which
are drawn upon. Women are the vessels for Lunar Energy, receiving and directing
the magical force. Men can also become lunar vessels, but women are much better
suited (as their biology is more attuned to the Moon’s Cycles, than are men’s
biology). The method used by both women and men will be given in another note
(part 4 or 5, depending upon available space).

The Moon altar is placed facing the West Quarter. The altar itself should be
round, but a square or a rectangle is OK. In the center of the altar, place a
bowl of saltwater. A white sea shell is then set into the center of the bowl. As
this is done, whisper the name of the Goddess who rules the current phase of the
Moon, under which you are working. The new moon belongs to Diana (De-ah-nah),
the Full Moon to Jana (Jah-nah) and the waning Moon to Umbrea. Around the bottom
of the bowl. set nine white shells, forming a crescent (horns upward, as in a
smile). If the magic is for the gain of something, place the shells from right
to left. If the magic is for the removal, or loss of something, then place the
shells from left to right.

As each shell is placed, chant the name of the Goddess who presides over the
goal of the magical influence you desire. Matters concerning “beginnings” are
under Diana. Matters involving “forces”, energies, or powers are under the
influence of Jana. Matters of Death, decline, and stagnation are ruled by

Censers of Moon Incense are placed around the bowl, upon the altar, forming a
triangle (so you have 3 incense containers forming a triangle, with the Moon
Bowl in its center). A reversed triangle (V) is formed for manifestations
desired upon the physical plane. Upright triangles (A) are formed for
manifestation upon the astral plane.

During the magical work, the energy is focused into the altar bowl (or moon
bowl, as it is often called). This can be done in several different ways. In
group rituals, members may point their ritual blades at the Priestess, who
stands before the altar. The members visualize their energy flowing from their
themselves, through their blades, and into the aura of the Priestess. The
Priestess then visualizes this collective energy flowing from herself, through
her own blade, into the moon bowl. Or she may simply place her palms over the
bowl and focus the energy out through her hands. During this technique, she may
recite an incantation, stating the purpose of the “charge”, or the group may
chant the spell’s intent. One of the ways in which energy can be raised for this
technique, is through deep breathing. Each person draws in air slowly and
deeply, and exhales as they visualize the energy flowing outward through their
ritual blades, or their hands. Eastern Mystics teach that the Ether of our
planet can be drawn in through the breath, and condensed as pure energy. This
they call “Prana”.

Another method is to “enchant” the water. Begin by passing your right hand, palm
down, over the bowl in a clockwise manner. Perform nine passes, then do the same
with your left hand. You will need to create a Chant which will serve to
describe your intent. It can be a simple rhyme, or whatever you want. As you
chant, blow gently upon the water slightly disturbing the surface. Formulate the
incantation to be as descriptive as you can, about what you desire.

Once you have spoken the incantation into the bowl, it is time to release the
“charge”. One technique for this is to boil the water, and observe the steam as
it evaporates. Boil it until all of the water is gone. As the steam rises up,
repeat your incantation, and watch the steam as it moves upward. It is carrying
off your magic, so that it may take effect. Think this as you watch it (thoughts
ARE things).

Another very old method is to pour out the contents of the bowl into a stream,
or river. As you do this, you recite a simple rhyme spell, such as :

“Water to water
a witch’s spell
I give this stream
to speed it well”

Receiving the Moon’s Light: (for women)

The Priestess receiving the Full Moon, will need an assistant. The assistant
will require a silver disk, smooth and highly polished. If absolutely necessary,
a small hand mirror may be used in its place. The Priestess will stand or kneel
before the altar, with her head bowed down. The assistant will part her hair at
the base of the skull, using water or oil to help separate the hair, if it is

While the priestess visualizes the form of the Goddess merging from behind, into
her own form, the assistant will reflect the Moon’s light upon the base of the
skull, using the silver disk. You will find that this is quite difficult in city
light pollution, and works best in a country setting, or a desert. Once the
Priestess receives the Moon she can channel it into the Moon bowl, or she can
“store” it within her Being for seven days. This light is pure Lunar energy, and
can be “impregnated” with whatever “thoughtform” the priestess desires.

Receiving the Moon’s light: (for men)

The Priest receiving the Full Moon, does not need an assistant, but may choose
one if he desires. Men cannot receive the Moon in the same manner as women, nor
should they visualize the Goddess merging with them. The Priest will stand, or
kneel, before the altar with his head slightly bowed. Using a polished brass
disk, the Moon’s light is reflected upon his forehead. At this point the Priest
will visualize himself as the Full Moon itself.

Once the light is received, the Priest can channel it into the bowl. Men do not
“hold” Moon Light very well, and it is best to channel it off before the seven
day period, which the Priestess enjoys.

There are several ways for a woman to receive the Moon’s Light, without any
assistant. The technique I gave in this subject note, is just one of the magical
techniques. The Moon may also be received in a religious setting (no magic
intended, just a blessing or a union with Deity). In these modern times, you can
set up a mirror behind you, and angle it so that it reflects down upon you, if
you desire to try the magical technique. One of the old ways of non-magical
union, was for the woman to lay nude beneath the Full Moon in the Full Moon
Goddess Posture. This posture is also referred to as the Star Goddess Posture,
and is an X formation, arms and legs spread out wide. The woman anoints herself
with an oil of the Moon, just below her navel (forming a crescent with the oil).
As she lays upon the earth, she will look up into the Moon, and slowly draw in
the muscles of her abdomen, as she mentally pictures that she is drawing down
the light of the Moon, into herself. Just as men draw power into themselves
through the solar plexus, a woman draws power into herself through the navel
region (“pit of the stomach” kind of thing. This is the center of a woman).
This is just one method, but it can be a powerful experience.

The Seventh REDE – Healing the Earth


And therefore let there be beauty and strength, power and compassion,
honor and humility, mirth and reverence within you.

The wheel of the year turns round and round, but not each turning is the same.
The acts of men and women return threefold multiplying both goodness and harm.
Moondaughter taught her students that we have a responsibility for adding to the
goodness in the world by the way we live our lives.

Human Freedom and Human Evil

The natural cycle is a balance of cold and warm, darkness and light. But
Moondaughter did not consider those evil times that come in the history of human
society — the Burning Times, the Holocaust, etc. — to be part of the natural
cycle. Those times she saw a the product of human actions and human choices.

Human freedom is a great gift from the Lord and Lady; it is our inheritance as
Their children. But that freedom allows us to choose to act without honor or
compassion, without beauty, reverence or humility, and when we do we bring the
evil times closer.

Human freedom also allows us to choose to act with honor and compassion. it
offers us the chance to not only banish the evil times, but to invoke a world of
peace and harmony — a world in which the beauty of nature is reflected in human

Achieving such a world may take many lifetimes, but we do not face this task
alone. Every man and woman who acts with honor and compassion adds to the
goodness in the world.

The Wounded World

The world we live in today is a wounded world, a world in need of healing. Out
task, as children of the Lord and Lady, is to bring healing to that world by our
actions, by our relationships, by our love for all of Their children. Because
each of us is a part of the web of life, the wounds of the world are also our
own wounds, and we cannot heal the one without also healing the other.

Moondaughter dedicated her life to healing this world. Her every act was a
gesture in a great spell to invoke beauty and strength, power and compassion,
honor and humility, mirth and reverence into the lives of her students, and
ultimately of all men and women.

Today Moondaughter’s name is not remembered, except among those few whose lives
she touched. No doubt Moondaughter is pleased by this, as she never sought
recognition for herself. But if ever a child brought joy to the hearts of the
Lord and Lady, it was Moondaughter.

The Sixth REDE – The Great Rite


Let my worship be within the heart that rejoiceth; for behold, all
acts of love and pleasure are my rituals.

Initiation into the high priesthood in Moondaughter’s tradition always involved
performing the Great Rite in true. The necessity for this sexual act arose
naturally out of Moondaughter’s understanding of the power of love.

The Power of Love

Love, Moondaughter taught, is the power through which the Lord and Lady gave
birth to all things. Love is the source of human life and happiness. The power
of love is greater than that of the natural laws which govern the universe.

Sexual love, for Moondaughter, was the most potent and volatile form of love.
She believed that in sexual love a man and a woman unite not only physically,
but also spiritually and magically. By that magical act the lovers are
transformed, for better, or for worse.

The Misuse of Love

It is not difficult to observe in the physical world that the power to do good
is also the power to do harm; Moondaughter taught that the same was true of the
sacred power of sexual love. While she prized the sexual act as the holiest and
most powerful of rituals, she understood the misuse of that power to be
responsible for many of the dysfunctionalities of human society.
Today, even more than in Moondaughter’s time, we have become aware of the severe
psychological damage which can result from sexual abuse of children and from
rape. Moondaughter believed these were only the most visible ways that human
beings could take harm when the magical and spiritual energies exchanged during
sex were misused for purposes of exploitation and domination.

The Sacred Marriage

Moondaughter considered her coveners to be undertaking a course of both magical
and priestly training, and in that role she made demands of them which many
modern Pagans might find unacceptable. Married coveners were expected to be
strictly monogamous, and single coveners to be chaste. This requirement was not
merely an ethic, but a magical act, part of a spell of self-transformation to
prepare them to receive the third degree initiation.

In Moondaughter’s tradition, the initiation to third degree was identical with
the Sacred Marriage, a vital aspect of the Great Work.

When a couple was ready to receive the third degree, the Great Rite was first
administered in token to the woman by a male elder, and the woman then
immediately administered it — also in token — to her partner. At some later
time, the couple would perform the Rite in true to sexually complete the
initiation begun by the symbolic ritual.

There were rumors that in earlier times the true Rite had followed the pattern
of the token Rite, but this was never the practice in the United States.

Following the third degree initiation, the man and the women were considered to
be magical partners, a priest and priestess whose sexual union was an embodiment
of the Lord and the Lady.

All Acts Are Her Rituals

For Moondaughter, both the sexual ecstasy of the Great Rite and the sexual
abstinence that preceded it were magical acts for the transformation of the self
and the world. More than that, they were acts of worship, rituals of the Lord
and Lady.

Today it is common for the statement that “all acts of love and pleasure are my
rituals” to be regarded as an endorsement of casual sex. Moondaughter would have
seen such an attitude as the equivalent of a devout Catholic offering
consecrated hosts with salsa and dip as a party snack.

Moondaughter taught that every act of love and pleasure was indeed a ritual, and
cautioned her students to approach every such act with the reverence (as well as
the mirth) that such an incredibly sacred ritual deserves.

The Fifth Rede – The Summerland


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
Moondaughter taught that the polarity of Inner Self and Outer Self was also
manifest in the universe as a whole. The Outer Self of the universe is the world
known to materialistic science; its Inner Self is the world we touch through
meditation and ritual. For Moondaughter, however, the Inner World was not just
“in our heads”; it was an objective reality. Incarnate human beings, she taught,
exist simultaneously in both worlds.

Microcosm and Macrocosm

According to Moondaughter, each incarnate human being is a microcosm of the
universe. That part of us which exists in the Outer World dances the cycle of
birth and death, and ultimately returns to the earth — and in this it shares
the basic nature of the Outer World. The spirit, however, shares the nature of
the Inner World, and does not die, but continues to exist in that world.

Moondaughter taught that each of these Inner (spiritual) and Outer (materical)
parts of us itself consists of both an invisible Inner Self and a visible Outer
Self, and in later years I have come to associate what she called the Inner Self
of the material world with the what occultists call the etheric shell, and the
Outer Self of the spirit with the “astral body.” Thus, the mind/body polarity
exists in both worlds, and just as our physical bodies have senses which
perceive the Outer World, so also do our spiritual bodies have senses which
perceive the Inner World.

The Spirit Eternal

Because incarnate humans have these inner senses, we are capable of forming
relationships with disincarnate spirits. Indeed, Moondaughter taught that each
man and woman is constantly in relationship with many such spirits, but that
most human beings are so distracted by the material world that they never notice
the other half of their existence.

Even when unnoticed, however, these relationships affect us. My own experience
of meditation and ritual has confirmed for me that incarnate humans do indeed
interact with disincarnate spirits, and that we can become aware of these
relationships if we make the effort.

The Threefold Law

Moondaughter taught us that during physical life, the Inner Self and Outer Self
exchange elements. The character of our Inner Selves sets its mark upon our
bodies, and the flow of energy from the Inner Self can heal and energize the
physical body. At the same time, the character of our actions sets its mark upon
our Inner Selves, and the flow of energy from our Outer Selves shapes and
nourishes the growth of the spirit.

This I understand to be one of the ways in which the Threefold Law operates: the
character of our actions — helpful or harmful — sends a flow of energy to our
spirits which changes us. Thus any harmful act directly harms the self, in
addition to harming the victim and the universe as a whole.

The Flowering of the Spirit

It is this growth of the spirit, Moondaughter taught us, that determines our
experience of the Summerland. Human beings know joy when they relate to each
other, and to the Lord and Lady, as lover and beloved. Such relationships,
however, are not automatic; we, like the other fruits of the earth, grow to

A human spirit which has grown to be capable of mature love relationships
experiences the universe as a place of joy, but a human spirit which has
cultivated selfishness and exploitation of others lives a joyless, barren

During physical life, one can hide from this joylessness by glutting oneself
with bodily sensations, but not so in the Summerland. According to Moondaughter,
the malleable nature of the Inner World is such that one’s environment changes
in response to one’s thoughts and emotions, so one cannot hide from the
barrenness of one’s own character.

For those who have cultivated in themselves the loving nature of the Lord and
Lady, life in the Summerland is filled with joy. There we are reunited with
those we have loved on earth; there we can live constantly in the presence of
the Lord and Lady; there we can embrace those disincarnate friends who supported
us during our physical lives, and give our support in turn to those who follow
us in the dance of birth and death.

The Fourth REDE – The Great Work


Keep pure your highest ideal; strive ever towards it; let naught stop
you or turn you aside.

To Moondaughter, men and women were children of the Lord and Lady in more senses
than one. Not only are we the offspring of Their sacred joining, but we are also
children in the sense that we are immature. We have not yet grown into the
spiritual and ethical maturity of which we are capable.

Moondaughter taught that the human children of the Lord and the Lady are in the
process of growth, a time during which they must build for themselves that
nobility of character that is their natural inheritance. Moondaughter’s students
learned that we cannot look elsewhere for salvation, but must build our
characters by our own actions. This is the Great Work.

Nobility of character, however, was only the outer aspect of the Great Work,
according to Moondaughter. The inner aspect was mystical union with the Lord and
Lady. Mysticism and ethics were for Moondaughter converging lines, each of which
must be energetically pursued. To neglect one would obstruct progress in the

The Threefold Law

It is to Moondaughter that I owe my understanding of the Threefold Law, the
Wiccan precept that whatever a person does, good or evil, returns to her

Every action, Moondaughter taught, first affects the self directly by leaving
its imprint on the character of the actor. Second, it affects the target of the
action, with whom the actor is in relationship, and the effects feedback upon
the actor through that relationship. Finally, every action affects the
environment in which the actor must live — ultimately, the entire universe —
and thus feeds back again upon the actor.

Thus the Great Work is a transformation of self which we pursue through our
actions and our relationships. It is the realization of our nature as children
of the Lord and Lady; and — since each of us is part of the web of
relationships which connect all that exists — it is at the same time a
transformation of the universe as a whole.

Mind and Body as Lover and Beloved

Moondaughter taught that the Great Work could be divided into three interrelated
aspects, each of which establishes a relationship of lover and beloved. The
first aspect of the Great Work consists of bringing one’s own mind and body into
the relationship of lover and beloved. Externally, this relationship results in
the opening of the inner senses, and therefore much of magical development is
concerned with this small part of the Great Work.

The union of mind and body, however, has an ethical dimension as well as a
magical one. Moondaughter taught that perfect unity of mind and body could only
be achieved when the actions that result from the mind/body interaction are
consistently based on Will rather than desire — a transition that requires more
than a little self-discipline.

It is possible (and unfortunately not uncommon) for mind and body to form a
relationship in actions that contradict the Will. Rape, for example, is a
perversion of sexuality which develops a dysfunctional relationship between the
mind and body of the rapist and corrupts the Work within him. Thus, living by
the Wiccan Rede — an’ it harm none, do what ye will — is a first step toward
accomplishing this first aspect of the Great Work.

The Sacred Marriage

The second aspect of the Great Work is the Sacred Marriage. Moondaughter taught
that for most of us this means that a man and a women come together as lover and
beloved, not merely physically and for a time, but on all levels and forever, in
a relationship that is in harmony with their individual Wills.

While each of us already has both Yin Self and Yang Self, union with the sacred
spouse brings Yin and Yang together in ways which transform each partner. Lover
and beloved act as priest and priestess for each other, and together they become
an embodiment of the Lord and the Lady.

The Unity of all Life

The third aspect of the Great Work is unity with all beings. This, Moondaughter
taught, is accomplished when an individual takes the entire universe as her
beloved, in a relationship in harmony with her Will.

In the lesser sense, this aspect is achieved when the individual comes to
spontaneously regard all beings with the love and compassion that the Lord and
the Lady feel for their children. In the greater sense, however, this aspect is
not achieved until humanity as a whole regards all beings with that love.

The culmination of this Work on the individual level, according to Moondaughter,
is a state in which the individual inherits the character of the Lord and the
Lady, and lives constantly in the presence of Lord and Lady. This is not a state
which I believe has been achieved by very many incarnate human beings, but I
have found it a most worthwhile goal toward which to strive.

The Third REDE – Lover and Beloved


For mine is the ecstasy of the spirit, and mine also is joy on earth;
for my law is love unto all beings.

I am the gracious Goddess, who gives the gift of joy unto the heart
of man.

Moondaughter taught us that the ideal relationship is when two beings interact
as lover and beloved. By this she did not necessarily imply a sexual
relationship; in many cases — such as between adults and children or teacher and student — she considered that any sexual relationship would be a violation
of that concern for the welfare of the other which was the essence of the lover/beloved relationship. Nevertheless, the love between the Lord and the Lady
was for her the ideal toward which all relationships should evolve.

According to Moondaughter, joy is not created by an individual alone. Joy is
created when a lover has a relationship with a beloved. The beloved need not be
another person — an artist feels joy both when she has a stimulating vision or
idea as her beloved, and again when her vision or idea stands before her as a
realized work of art. In this, men and women are the children of the Lord and
the Lady, who also feel joy from such relationships. Whether or not the
relationship is sexual, the interaction of lover and beloved unites them into
one being.

The True Will

Moondaughter believed that at some deep level, every being intuitively knows
that joy is produced by relationships between lover and beloved. She taught that
it was from this inner knowledge that the Will of the individual arises. While
an individual may sometimes feel desires to act in ways which are destructive to
others, Moondaughter taught that the Will seeks that joy which is produced only
by harmonious relationships with others.

Since any relationship requires the participation of both self and other, Will
has both the aspect of seeking the welfare of the self and also the aspect of
seeking the welfare of the beloved. According to Moondaughter, these two aspects
of the Will are related and interdependent, not opposed. Since joy comes from
relationships, harming the other in any relationship lessens one’s own joy.

The Ecstasy of the Spirit

According to Moondaughter, it is the nature of Love to seek a beloved to love.
The joy that is produced by the Lord’s love for the Lady and the Lady’s love for
the Lord is beyond human experience, but Love is never satisfied, and so the
Lord and the Lady gave birth children who could respond to Their Love, and give
Them joy, and receive joy from taking Them as beloveds.

My own understanding of this teaching is that as an individual grows in love,
she expands her circle of beloveds until, like the Lord and the Lady, she Wills
the welfare of all that exists. It seems to me that when they first appear
tribalism and nationalism can be healthy stages in this growth, but they can
also become diseases which hold men and women back from a larger, and more
joyful, circle of beloveds.

I know from my own experience that each man and woman can be both lover and
beloved to both the Lord and the Lady, and that the intensity of this
relationship deepens as one brings one’s character into harmony with one’s own
Will. The joy produced by this relationship is beyond words.