A Pagan Hunts the Fruits of Autumn

article

by Catherine Harper

Sometime in September I wake up and the sky is gray, the day is cool, the bright golden harvest has begun its descent into the quieter late autumn, and even as much as I love the sun, I am relieved. It’s as if the shorter days give me license to stay content inside, writing and cooking, or to cover up outside after I have become a little weary of sun and skin. By the time the weather turns, I am always ready to turn a bit inward. It has been a sunny summer and a good, warm harvest, and now it is time for things to be a bit more muted and for rest.

By Mabon, I should have a cord or two of apple wood stacked for the oven. The bright fruits of summer are finishing in the garden, the winter squash thinking about hardening their shells, the beans and tomatoes coming in. The sunny days are some of the best for hiking and bicycling, cooler weather bringing us out of summer’s languor. But the Indian summer, if we are so lucky as to be granted one, is transitory, a red and gold finale to the light half of the year, and the gray days and rains are waiting.

What is startling about our winters is not so much the amount of rain (well, maybe some years), for all the press that it gets, but the contrast between our mild climate and the dark that descends on us. For all that we see little snow or freezing, the Puget Sound is decidedly north, and through the equinox the length of the days shifts rapidly, swinging toward the winter days, which are barely more than half the length of their long summer counterparts. Add the frequently overcast sky, which lets so little light through, and non-natives who have spent the summer munching cherries and blackberries through our 10 o’clock twilight often find themselves fleeing south.

But the dark time of the year is not without its pleasure, a period of rest and contemplation after the frenetic summer. It is a wonderful time for the pleasures of the table, with maybe even a fire on the heart, or a soup simmering on the back of the stove. People begin to move indoors again; life becomes private. And in the fall many of us go into the woods, alone or in quiet twos and threes, and spend time among the shadowed places, relishing the cool, the dark, the rain, and looking for mushrooms.

Mushrooms have a mixed reputation in this country, especially those vast arrays of species that aren’t the familiar grocery store buttons. Esteemed by foodies, feared or scorned by much of the populace, valued by some for their hallucinogenic properties, most people seem to approach mushrooms with opinions already formed. It should not be a surprise, since so much of our culture we have inherited, with our language, from the English, who are, compared to many of their mushroom-loving European brethren, noted fungiphobes. (Which is not to say the English never partake, but merely they tended to regard the mushrooms with a skepticism quite different from the affection of the French and Eastern Europeans, or the wild adoration of many Russians, to name a few.)

The Pacific Northwest has been greatly blessed by the mushroom gods, and we are a veritable haven for fungi. The woods and wet falls and springs are ideal for mushrooms, and we have one of the larger and most reliable fruitings of anywhere in the country. Even in the city, on lawns, in parks and landscaped patches, we have an unusually rich and diverse community of fungi (though care should always be taken when hunting in landscaped areas so as to avoid contaminants).

It never fails to amaze me how many people simply do not notice this bounty that fruits in our area. Many times, when I first take people hunting they simply don’t see the mushrooms in the grass, on the ground or hiding in the shadows under a rhododendron. And then when they train their eyes to see, it is as if they have glimpsed faerie, and are amazed at this other world, always there, that has suddenly opened up before them. For the mushrooms are not always small or unobtrusive. I have found Agaricus augustuses fully 11 inches across at the cap, as big as dinner plates, or Amanita muscarias only slightly smaller and bright red with white spots hatching next to a college library.

In the woods, the Amanita muscarias, which fade as they age to a salmon pink while retaining their white spots, sometimes come up in rings fully twelve feet in diameter. These are, as it happens, one of the most interesting hallucinogenic mushrooms for shamanic use worldwide, though the amount and type of toxins varies by region, and I wouldn’t recommend playing with our local varieties. Amanitas in general are one of the more perilous families of mushrooms, containing some of the most poisonous specimens found in this region. There is recorded use of amanitas from North America to Siberia, as well as interesting speculation that they were the source of the vedic drug soma.

And, as an interesting footnote regarding hallucinogenic mushrooms, the Psilocybe stuntzii, one of the mushrooms most often hunted for its perception-altering properties, though not as potent as its cousin Psilocybe cyanescens, was originally identified on the University of Washington campus, and is named after the former professor of mycology there, Daniel Stuntz. While, at least as I understand it, these mushrooms were not originally native to this area, they have become quite common around universities, libraries, government buildings and other landscaped areas. And hunter beware: While some people would caution against any consumption — which is, of course, illegal — at least be aware that these sometimes intermingle with deadly Gallerinas, so if you’re not absolutely sure, don’t put it in your mouth. We tend to be rather attached to our livers and don’t function very well or long, without them.

So before I begin describing some of our easier and more rewarding mushrooms to hunt, a few words of caution. First off, while mushrooms are not really any more likely to be poisonous than plants, some are poisonous, mostly of a sort that will give you gastrointestinal distress, and a very few are quite poisonous and can kill you.

The problem with mushrooms is that most people learn at least a little bit of plant identification as children — enough, say, to recognize a holly’s berries and know they will be deleterious to one’s health, whereas blackberries can only enhance it. Many who can recognize red huckleberries, dandelions, wild onions, hazelnuts and other common wild edibles, know not to eat nightshade or water hemlock and have at least a rudimentary idea of what features might be significant in distinguishing one plants from another. Most of us, however, did not grow up with even this basic background in fungi, and so until we have had time to acquaint ourselves with the mycological world and train our eyes to their identifying features, our abilities to reliably tell one mushroom from another are often rather weak. It’s not that mushrooms are inherently more difficult to distinguish, but that as a culture we tend to be less learned in how to go about this. However, until we have had a chance to hone these skills, it is not a good idea to go sampling mushrooms that you believe resemble those found in guides, or even this article. The first rule or foraging is never to eat anything you haven’t positively identified.

This same precaution applies to people who have learned to hunt mushrooms in one area, and then moved to another. While your skills will do you in good stead, make sure you take a while to familiarize yourself with our native mushrooms, both nourishing and otherwise, before you add them to your diet. The most common cause of mushroom poisoning on the west coast is among immigrants who eat certain (sometimes deadly) Amanita species that are not native to their homelands, not being aware of the need to distinguish them from familiar edible species.

If you want to make a more serious study of mushrooms, there are a number of excellent guidebooks — paramount among which are David Arora’s pocket guide All the Rain Promises (perhaps the best introductory text on mushrooms) and the larger and more hard-core Mushrooms Demystified. Even better, the Puget Sound Mycological Society (www.psms.org) holds monthly meetings throughout the fall, winter and spring and is a good place to learn hands-on identification from experienced mushroomers, among other diversions.

I use the word “mushrooms” here to describe any fleshy fungus, edible, umbrella-shaped or otherwise. The popular term “toadstool” has no particular biological meaning, though it is sometimes used, primarily by those who are not fond of mushrooms, to refer to ones they regard with suspicion. All mushrooms are the fruiting bodies of organisms that live either in ground or in wood or another organic substrate (called “mycelia”) or in symbiosis with plant roots (called “mycorrhizia”). The most recognizable mushrooms have the umbrella shape we are accustomed to from the grocery store, consisting of a stem and a cap, the underside of the cap having either gills (as do the more common cultivated varieties) or pores (mushrooms with pores look as if the underside of the cap is made out of a porous, spongy material).

Here are a few of my favorite mushrooms, ones that fruit in profusion this area and that are, if not foolproof at least (to steal a phrase from David Arora) reasonably intelligence-proof. Again, I do not expect this listing to replace a guidebook or trained identification, but I hope it might be a good place to start informal investigations. (If in doubt, if you have found a field of beautiful mushrooms that you can not identify on your own and yet cannot in conscience ignore, drop me a note at tylik@eskimo.com, and I’ll try either to help you or refer you to someone both local and qualified.)

Fairy Ring Mushroom (Marasmius oriedes)

This is one of the most common ring-forming lawn mushrooms, and a great favorite among pagans for its folkloric associations. (Do not, however, assume that all ring-forming lawn mushrooms are edible — many circles of mycelia will fruit along the perimeter, forming rings. Nor does the fairy ring mushroom always form rings.) This mushroom is an opportunist, meaning that it will fruit spring and fall, often several times a season, as long as the conditions are right. (Mostly, it awaits sufficient moisture.) The mushroom world has given us a great variety of hard-to-differentiate “little brown mushrooms” (known as LBMs), many of which most mushroomers do not bother with, but this one is worth knowing, as it is not only common but tasty, with a light, delicate flavor that goes particularly well with lemon and the gentler alliums.

This cream- to buff-colored mushroom stands only two to three inches tall, with a cap usually about one inch across in diameter at maturity. Its gills are straight, evenly spaced, do not fork or split and have light-colored spores. The cap often has a hump in the middle, giving it a bit of the appearance of a hat at maturity. The stem is fibrous and not particularly appetizing. The entire mushroom dries very easily and reconstitutes quickly after being soaked in water. Collecting mushrooms from a circle will encourage the underground mycelia to produce more, just as collecting beans results in more beans, and so can be done without fear of damaging the organism.

Boletes and Cousins

Boletes are plump, fleshy mushrooms with spongy pores on the undersides of their caps rather than gills. This is the clan of the Porcini, one of the most highly prized of all edible mushrooms. The clan breaks down into three families, Boletus, the true boletes; Suillus, the slippery jack; and the Lecinums, a family that includes the birch boletes and other fine edibles.

The basic rule of thumb given for boletes is that they are safe to eat if their pores are yellow or white, and neither the pores nor the stem are red, or stain blue when bruised. However, while this rule of thumb will take you fairly far and is the reason boletes have a reputation for being a safe family, it is not entirely reliable. Better by far to get a proper identification book and key out each mushroom completely.

If the “bolete” you find has a notably slippery or, if drier, sticky surface, it is a slippery jack. (Also, slippery jacks tend to but don’t always have larger pores that are often radially arranged.) Slippery jacks are among our most common boletes, and if they are not among the most prized, the edibles among them can be fine despite their tendency towards sliminess.

If the “bolete” you find does not have a sticky or slippery cap, has closely packed pores and a smooth stem, you have found a true bolete. Not all true boletes are edible, but many of those that are are choice, so it may well be worth your while to properly identify it. However, be warned that we are not the only creatures who like to eat boletes, so keep a close eye our for insect infestations and slug damage. Boletes age quickly and aren’t worth collecting past their prime, though they dry very well if you find yourself in possession of a large quantity.

If your bolete is again without a slippery or sticky cap, but the stem has a dark webbing that looks rather like the cheek of a dark-haired, fair-skinned man who has not shaved for a day or two, it is a Leccinum. While this family is not generally as highly prized as some of the true boletes, some of them are quite tasty and very common in this area, especially growing in association with birch trees. These, too, dry very well, though they rather oddly turn black in the drying process.

Chicken of the Woods

This is a shelf mushroom, rather like the hard, white-bottomed artists’ conks one finds growing off the sides of trees. However, chicken of the woods is one of those mushrooms that is easy to recognize because it looks like nothing else on this earth. Softer than a woody conk, growing in ruffled shelves on the sides of trees and dead wood, chicken of the woods is an amazing day-glow orange on top, and a paler yellow underneath. When young and tender, it can be delectable, having a flavor and texture very similar to that of chicken, though it requires a long cooking. Older specimens tend to be tougher and sour, though this can, at least in part, be remedied through long cooking and careful seasonings. This mushroom is often available during the fall at the Pike Place Market.

As with most mushrooms, even once you have positively identified it you shouldn’t have a large serving if you haven’t eaten it before, because some people have unpleasant reactions even to mushrooms that are generally edible.

Chantrelles

For many, the chantrelle, golden and shaped like the mouth of a trumpet turned upward toward the sky, is the prince of the wild mushrooms. (However, there is another mushroom named “the prince” that is a large, almond-scented relative of the grocery store agaric and not in the least related to the chantrelle.) Chantrelles are forest mushrooms, growing from mycorhizia. They are most easily identified by their thick, veined gills, which stand out as rounded ridges rather than the knife-edges of true gills. In our area, both the white and gold chantrelles are fairly common, though only the gold is hunted in large numbers for the commercial trade. Personally, I like the white at least as well. There are also more fragile black and blue varieties.

Not all native chantrelles are edible, there being a common inedible variety that is feathered across the surface of the cap. If in doubt, e-mail me and I’ll help resolve the problem for only a tithe.

Shaggy Manes

Shaggy manes are another opportunist, and another mushroom commonly found in parks, on lawns and other haphazard locations. These look like tall, white eggs, standing on end, usually in grassy areas or on ground that has been disturbed in the last few years. On closer investigation, you will find these fragile, white mushrooms have hollow stems and a long gilled cap covered with delicate feathery white shags that almost completely hides the stem. As they age, the bottom edge of the cap begins to turn pink, and then dark, and finally dissolves to black liquid. This liquid is essentially the same as giving the shaggy mane’s buff-colored cousins, the inky caps, their name. It is dark brown, and thinned with water does indeed make a fine ink, well-suited to magickal use. In fact, collecting shaggy manes and inky caps for ink might be one of the safest ways to embark on mushroom hunting.

Oyster Mushrooms

These days, many people are familiar with this white to grayish-buff wood-growing mushroom, since it is widely cultivated and available (for a fancy price) from most grocery stores. There are actually a great many varieties of oyster mushrooms, and they are common growing on trees and dead wood throughout this region. These are tender, gilled mushrooms that grow in shelf-like lobes with either no discernible stem or a stem off to one side rather than centered, as is the case with most familiar mushrooms. They fruit spring and fall, as conditions permit. In fact, a distinction is made between “angel wings” and “oyster” mushrooms, the former whiter and more delicate than the latter. However, both cook up well.

Happy mushroom hunting!

Fertility Spell

This spell uses symbolism in the use of the fig and egg, but also ancient methods of acknowledgement in the offering to the Earth Mother for fertility. Crops were often offered to the goddess in the hope of a good harvest and in this spell that hope is for new life. The spell is best done at the time of the New Moon or in spring time when the Goddess of Fertility is commemorated

Items you will need

YOU WILL NEED
Frankincense and sandalwood incense
White candle
A fig (fresh if possible)
A fresh egg
A clear glass bowl
A marker pen
Your boline
A trowel

Light your incense and the candle.
Put the egg on the left and the fig on the right, -the bowl in the middle.
Draw a symbol of your child on the egg.
Very carefully break the egg into the bowl and -place the empty shell on the left side again.
Make a small cut in the fig with your boline -and carefully scrape the seeds into the bowl.
Place the remains of the fig into the egg shell -to represent the physical baby within the-womb and again replace it on the left side.
With your finger, stir the contents of the bowl

clockwise three times and say: As these two become one May the Goddess and the God Bless our union with child

Leave the bowl in the middle and allow the -candle to burn out.
Take the bowl and the eggshell with its-contents to a place where you can safely bury -them.
(Your own garden is good if you have one

otherwise a quiet secluded spot.)

Place the eggshell in the ground and pour -over it the contents of the bowl.
As you cover it with earth say:

I offer to Mother Earth A symbol of fertility In love and gratitude for her bounty

Now await developments without anxiety.

This spell is full of symbolism. The fig represents not

only fertility, but also is thought to feed the psyche that part of us that some call the soul. The egg is an

ancient symbol of fertility and indeed of the

beginning of life. Bringing the two together

acknowledges your sense of responsibility for the

continuation of life

Fertility

Gives couples who want babies but can’t have them or don’t want sexual intercourse, a baby.

Items you will need

Boyfriend or Girlfriend
Blanket (pink or blue light colored)
Paper
Pen (Permanent Black)
Silver Cup
Wooden Spoon
3 Candles (Red, White, and Blue)
Concentration
Holy Water
Dried Rose Petals
Lighter
Bronze Pitcher

The Spell:

Get your girlfriend or boyfriend in one room with you. In complete silence take out either a pink blanket symbolizing a girl baby or a blue blanket symbolizing a boy baby. Take your permanent black pen and draw a pentagram. Put the pentagram in the middle of the blanket, then put the silver cup on top of it. Take the pen and let the girl write her name first on the paper with the pentagram on it. Then the boy must take the pen and write his name on the paper. Writing the name on the pentagram will have the spiritual power know the couple that wants the baby. Take out all three candles and put them in a line to the right side of the couple. Do not put the candles on the blanket unless you have a metal plate for the candles to be put on. Use the lighter to light the candles. Take the holy water and pour it in the silver glass without spilling a drop. Let the women take the rose petals and crunch it up until it is just crumbs of rose petals. After the petals are crunched put them in the silver cup. Then the boy must take the wooden spoon and mix the dried rose petals in the holy water until the rose petals are covered in water. The the boy with his own hands must take the holy water and lather it on his girlfriend’s stomach. The girl will then concentrate on the pentagram sign. As the boy rubs it on the girl’s stomach he too must think of the pentagram sign. After five minutes the girl will pull down her shirt covering her belly. The boy and girl must join hands, even though the boy’s hands are wet, and chant these words:

”Baby Baby come to me,
Baby Baby Mote it be.
God will give you life with me,
Baby Baby mote it be.
Life with you will be so good,
playing games and building wood.
You’ll be ours and you will see,
Baby Baby mote it be.”

After saying this once, the woman will become pregnant in a matter of 24 hours. This spell is for couples who cannot have babies or for couples who don’t want to go through sexual intercourse. This spell will make the female pregnant and she can still keep her virganity.

A Fertility Spell

To help with fertility problems or release alot of anxiety due to menstral problems

Items you will need

1 Hens Egg
Paint or Permanent Pens (any colors)
Paper Knife
Almond or Olive Oil
Coconut Shell
Tiny Straw Basket
Moon water if needed

* When the crescent moon is in the sky, take a hen’s egg and paint or colour it with permanent marker pens and decorate it with Mother Goddess symbols, such as spirals, butterflies, bees and birds.

* Place it on the window ledge of your bedroom and leave it there until the night of the full moon.

* On this night, prick the egg gently with a silver pin or paper knife.

* The next day, early in the morning, sprinkle it with a few drops of almond or pure olive oil for added fertility.

* Place the egg in one half of a coconut shell (the coconut is the most potent fertility fruit) or a tiny straw basket, and set your little boat sailing on a river or the outgoing tide. If you cannot sail it, bury your egg and coconut shell beneath a willow or alder tree and water the soil with Moon water (water that has been collected when the full moon shines on it).

* Make love whenever you wish during the month, but if possible on the night of the full moon.

This spell will not overcome gynaecological problems, but can relieve anxiety and stress, which seem to block fertility.

Money Doubling-Spell

This spell is representational and helps double any denomination of paper money that you have. You are asking that the money be increased so you may also use a herb which has this effect. You are also appealing to the highest authority in asking the Angels to help you

Items you will need

YOU WILL NEED
Paper money (preferably new and as much as you
can spare)
White envelope
Cinnamon powder
Wax to seal the envelope

Place the money in the envelope, along with the cinnamon powder, and seal it with the wax.
Fold the envelope, leave it in your sacred -space and say once, every day, for seven days:

Hear me, angels in your glory, Hear me now Zacharael. I see the need for the common good And ask for this to be increased.

Hold the envelope up, and perceive that it -feels heavier than it was.
Keep the envelope in your bedroom for -safety.
After you receive more money, open the -envelope, and share what was in the envelope -with others.

Zacharael means remembrance of God and is the-angel who reminds us not to be bound by material-concerns. For this reason, when we have truly-shown that we understand both the value and the-illusions associated with money we should never-go short.

Have A Good Day Spell

Cast this spell first thing in the morning for best results

Items you will need

*a glass of water
* a mirror

Stand before the mirror and say quietly to yourself:
Im going to have a really good day.
Today everything will go well.
Today is going to be great!
Place your projective hand (the one you write with) over the glass of water and imagine that you are sending magickal white light into it. Now look yourself in the eye in the mirror. Smile and say:
I take into myself the power of a truly magickal day
Drink all the water and finish the spell with the words:
Blessed Be
Now wash and dress and generally go about preparing for the good day ahead

Attracting Extra Money

This is a representational spell since the money in your pocket is representative of a greater fortune. Use this only at the time of a New Moon and make sure you are in the open air. It is said that the spell is negated if the Moon is seen through glass.

Items you will need

YOU WILL NEED
Loose change

The Spell:

Gaze at the Moon.
Turn your money over in your pocket.
As you do so, repeat the following three times:

Goddess of Light and Love, I pray

Bring fortune unto me this day.

You will know that it has worked when you -find extra money in your pocket or your -purse or come across money unexpectedly.

In previous times the Moon was recognized as much-as the Sun as being the bringer of good luck. This-spell acknowledges that and allows you to make use-of her power. It is said to ensure that you have at-least enough for bed and board until the next New-Moon.

Powerful Money Charm

To attract money in your life

Items you will need

Clear mind
voice

Chant:

“Money Money
Shower over me
without badluck
without flatbroke
Money Money
all over me with
money luck empower me.”

Achieving a Dream Job

Candles always work well when dealing with aims and aspirations. This spell introduces some of the techniques beloved of those who believe in using the Element of Fire, which represents drive. This particular spell is best begun on the night of a New Moon.

Items you will need

YOU WILL NEED 2
brown candles (to represent the job)
Green candle (for prosperity)
A candle to represent yourself (perhaps your
astrological colour)
Prosperity incense such as cinnamon
Prosperity oil such as bergamot, or blended
patchouli and basil

The Spell

Light your prosperity incense.
Anoint the candles with the prosperity oil from wick to end, since you want the good things to come towards you.
Place one of the brown candles in the centre of your chosen space. Place the green one on the right, with your personal candle on the left.(These candles should be in a safe place; they have to burn out entirely.)
As you light your personal candle, say: Open the way, clear my sight. Bring me chance, that is my right.
Light the green candle and say: Good luck is mine and true victory, Help me Great Ones, come to me.
Light the brown candle and say: Openings, work, rewards I see, And as I will, So Must it Be.
Leave the candles to burn out completely.
Each night for a week – or until the candle is used up – light the second brown candle for 9 minutes while contemplating the job and the good to come out of it. You need to identify exactly what you mean by a dream job. It is of little use aiming for something which is beyond your capabilities, though you might go for one initially which will begin to take you to where you want to be.

Smudging: How to do it — how not to do it

Michelle Chihacou White Puma Klein-Hass

I came across a very interesting article from “Shaman’s Drum” which was reprinted for Vision Quest Bookstore. I will attempt to convey the gist of it, along with my views, as a student of the Ways of the Teneh, about it. Smudging is a way of using the smoke from burning herbs as a way to cleanse the body, an object, or a given area of negative influences. I myself use smudging to “cleanse” crystals before using them in jewelry projects I may do, and for protecting my home from some recent “bad vibe”-producing events. (landlord troubles!) I imagine that the skillful use of the proper herbs could help in warding and banishing ceremonies as well, if used properly and with reverence. The three most used plant material for smudging are sage of all types, cedar and sweetgrass.

Sage: There are two major genii and several varieties of each genus of Sage that are used for smudging. Salvia, or the herb sage used for cooking, comes in two major varieties: S. officinalis, commonly known as Garden Sage, and S. apiana, commonly known as White Sage. Salvia varieties have long been acknowledged as healing herbs, reflected in the fact that its genus name comes from the Latin root word salvare, which is the verb “to heal” or “to save.” Artemisia is the genus commonly considered “Sagebrush”, and is more common in the wilds out here in California. There are two major varieties to the Artemisia genus: A. californica or Common Sagebrush, and A. vulgaris or Mugwort. There are many other varieties of both Salvia and Artemisia, and all are effective in smudging. Sage is burned in smudging ceremonies to drive out evil spirits, negative thoughts and feelings, and to keep Gan’n (negative entities) away from areas where ceremonials take place. In the Plains Sweatlodge, the floor of the structure is strewn with sage leaves for the participants to rub on their bodies during the sweat. Sage is also used in keeping sacred objects like pipes or Peyote wands safe from negative influence. In the Sioux nation, the Sacred Pipe is kept in a bundle with sage boughs. I would think special crystals could be so protected this way as well.
Cedar: True cedar is of the Thuja and Libocedrus genii. Some Junipers (Juniperus genus) are also called “cedar”, thus complicating things some. Some Juniper varieties are cleansing herbs, especially J. monosperma, or Desert White Cedar. But for smudging, the best is Western Red Cedar (Thuja occidentalis) and California Incense Cedar (Libocedrus descurrens). Cedar is burnt while praying to the Great Spirit (Usen’, the Source — also known to Plains nations as Wakan Tanka) in meditation, and also to bless a house before moving in as is the tradition in the Northwest and Western Canada. It works both as a purifier and as a way to attract good energy in your direction. It is usually available in herb stores in chipped form, which must be sprinkled over a charcoal in a brazier. I like a piece of charcoaled mesquite for this purpose, rather than the commercial charcoal cake.
Sweetgrass: Very important to the Sioux and Cherokee nations, its botanical name is Hierochloë odorata. In these tribes, the sweetgrass is braided like hair braids. It could be burnt by lighting the end of it, or (more economically) by shaving little bits of it onto charcoal in a brazier. Again, use charcoaled Mesquite (I believe it comes packaged for barbecue use under the brand name “Red Arrow”) to burn it, not pressed charcoal tablets. Sweetgrass is burnt after smudging with sage, to welcome in good influences after the bad had been driven out. Sweetgrass is very rare today, and traditional Plains people have been attempting to protect the last of it. Myself, I believe that Cedar, which is not endangered, can safely be used this way. Also Piñon pine needles (used more frequently by the Southwest Teneh, like the Navajo and Apache as well as the Pueblo people and the Zuni) and Copal (used by the Yaqui and in ancient times by the Azteca and the Maya) have similar effect. The three mentioned here are readily available either through gathering yourself or, in the case of copal resin, from any good herb shop.
Using Smudging: Burn clippings of the herb in a brazier… not a shell as some “new age” shamanic circles do… it is an insult to White Painted Woman (The Goddess) to do this, especially with the abalone shell which is especially sacred to Her. If the herb is bundled in a “wand”, you can also light the end of the wand that isn’t woody and use that. I like the latter way. Direct the smoke with your hands or with a Peyote (feather) wand over the person or thing you wish to smudge. If you can see auras, look for discolored places in the aura and direct the healing smoke towards those places on the patient’s body. For cleansing a house, first offer cedar smoke to the four directions outside the house. Then, take a sage bough and go throughout the inside of the house, making sure the smoke penetrates every nook and cranny of the house. It might help also, if you have a power animal, to visualize your animal doing these things, to also dance your animal, and if you have a power song, to sing that too. Then finally, run through the house with a white candle that is well protected, to “light up” the house. Careful not to burn it down when you do it!!!
Final Thoughts: Smudging should be done with care, with reverence, and in an attitude of LOVE. Show your respect and honor to the plants that Usen’ has given us for our healing, and they will return the favor by keeping us well and free from disease and negative energy. Aloe Vera plants, though not to be burnt, are good for the cleansing angle as well. Keep one or more potted Aloe Veras in the house (modern varieties are too tender to plant in anything but full shade outside) in organic (wood or ceramic, never plastic or metal) pots. To honor the plant when you transplant it, sprinkle the roots with corn meal and smudge it with cedar once it is transplanted. The spirit of Aloe Vera is a good protective spirit, and if you burn yourself, can also be used to heal your skin. Be sure to ask the plant’s permission before cutting part of the leaf off for the healing juice. If you don’t, the protective power of the plant will cease, and you will be left with but an inert houseplant… and perhaps some bad karma to boot.

Hi-dicho, it is finished…. ENJU!

Basic Spell Construction

Because of the very nature of Magick, each working should be highly individualized and personal. Even if following a traditional spell, it should be tailored to your specific needs to be most effective for you. Understanding the basics of Spell Construction will enable you to formulate your own specific, effective spells for any purpose you desire.

Preliminary planning is necessary. The very first step is to decide precisely what your desired end result is to be. Before you can start, you must decide where you are going. You must be very explicit.

It is important, also, that you choose your time carefully. You should take into consideration all Astrological implications, energy currents and Moon phases.

The Moon is the astronomical body closest to us and, therefore, has a profound influence upon us, it is very important to choose a time when the Moon is in an astrological sign which is appropriate for your working. For example: Aries/Action — Enthusiasm, Taurus/Renewal — Sensuality, Gemini/Communication — Curiosity, Cancer/Emotion — Nurturing, Leo/Vitality — Determined, Virgo/Organizing — Studious, Libra/Balance — Cooperation, Scorpio/Sexual — Philosophical, Capricorn/Authority — Ambitious, Aquarius/Innovation — Social, Pisces/Sensitivity — Idealistic.

Bear in mind that magickal workings for gain, increase or bringing things to you, should be initiated when the Moon is Waxing (from Dark to Full); when the Moon is Waning (from Full to Dark), it is time for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this is the most powerful time for magickal workings. The New Moon is the next most powerful time for Magick.

Whenever possible, follow Nature’s own energy flows. There is a natural time for starting things (a planting time), for maturing things (a growing time), for reaping things (a harvest time) and, of course, a time for rest and planning.

Flowing with these currents will make your magickal work much easier.

Remember to plan your project for a time of uninterrupted privacy. It is important that you have no distractions. Generally speaking, it is best to work as late at night as possible. A time when there is less frantic energy is most appropriate. You might consider Midnight or later.

In choosing a place to do your magickal working pay particular attention to your needs, for you must be comfortable. Your place should be private, quiet and secure. If at all possible, set aside a special place for this purpose only. An unused room, a special corner of your bedroom, a quiet, secluded spot in your garden. A place that is yours. A place that you can come to whenever need arises and that is as free from intrusion of others as possible.

Prior to the night of your magickal working, gather together the things that you will need. All of the things used are tools. They have no inherent magick. They are to help you create a mood. If correctly made and used, they will trigger primitive responses from deep within you. They should be chosen with care. Consider the purpose of your ritual and choose your tools accordingly. If your magick is to be sexual, your candles, oils, incenses and so forth should bring forth a sexual response. If the desired result of your Magick is tranquility, then the tools should make you feel calm, peaceful and serene. Any candles you might use should not have commercially added fragrances as these may not be appropriate for your working.

Prior to your ritual, prepare yourself and your equipment by any means necessary to clean and purify. Historically, people have fasted, followed meticulous and detailed bathing practices, practiced chastity and used many other methods.

Most often a ritual bath is the preferred method. A bath frequently utilizing candlelight, fragrant herbs, bath salts or sensuous oils. A sumptuous hot bath, special bathing preparations and appropriate lighting, combined, can create the soothing effect which will help in the very important step of relaxing and clearing the mind completely of all mundane thoughts and experiences of the day. Your ritual bath should, also, begin to set the specific vibrations conducive to your purpose into motion. You must not only cleanse and purify but must also begin to create the type of energy necessary. Once your purification process has been accomplished, you are now ready to begin. Proceed to the special place you have previously chosen in which to perform your magick. If at all possible, you should make use of the primitive responses set into motion by a well chosen piece of music. Your music should start slowly and build to a rousing climax.

As you use your oils, light your candle or incense (or utilize any other tool you have chosen), you should begin to further intensify the energy that you have set into motion around you. A high degree of intensity is vitally important.

The Altered State of Consciousness that you must reach is not a meditative state. Anything that interferes with your ability to concentrate upon, reach and control the high energy state necessary to perform magick should be avoided, such as screaming children, a sink full of dirty dishes, use of alcohol or drugs, etc.

Do not scatter your energy by attempting to do more than one magickal working at a time.

Remember that Magick is the manipulation of energy, a thought is a form of energy and a visualization is an even stronger form of energy. Your visualization can be a method used to intensify further and direct your will. Your visualization can be the method by which you control the magickal energy you have produced. You must know what you want. You must see it. You must feel the high energy flow. You must direct it.

One of the most important elements in the practice of any form of Magick is the Universal Law of Cause and Effect. This means that whatever you do (or don’t do) you cause something to happen.

The most important consideration is the Universal Law of Retribution. This means that no matter what you do, it comes back to you in like kind.

It is the nature of things that as you send something out it gains momentum, so that, by the time it comes back to you, it is three times stronger. If you do something nice for someone, someone will do something nicer for you.

spin your spell,

Three fold return

the tale will tell.”

Witches’ Lesser Banishing Ritual of the Pentagram

by Paul Hume

The following text was an addendum to some Wiccan friends of mine written in 1986. It followed a fairly standard instruction in the Lesser Banishing Ritual of the Pentagram, with which they were not familiar. We were feeling out some linking techniques leading to a proposed joint ritual involving several Wiccans and two ceremonial qabalists (one Thelemite — ie. myself, and another). While events conspired to torpedo this project, some interesting ideas came along on both sides. The goal was a set of brief rituals meaningful to both traditions which we could practice individually, thus building up a group current prior to the date of the proposed rite (Samhain of that year). Herewith my notes on “The Wiccan Pentagram” ritual which evolved during this project. My primary source of God Forms was Paul Huson’s “Mastering Witchcraft” which was my main source of information on Wicca at the time (I’ve done considerable study elsewhere since).

Non-Solar symbolism

A ritual can be modified in many ways, to refit it for a different set of symbols, for example. I have taken the liberty of doing some research into alternate symbols for the Lesser Ritual of the Pentagram since I know that you work a lunar-feminine current (Wicca) whereas I use more solar-masculine symbols in my current (Thelemite). The Qabalistic Cross This might be used as is, though you could use the English if you don’t feel that the Hebrew is relevant. I am sure you recognize the words as being similar to the end of the Lord’s Prayer in the King James Version: ‘Unto thee, the Kingdom and the Power and the Glory, forever! Amen.’ I would point out that this formula was around a long time before Christ, much less the translators of the Standard Revised Version of the Bible. If you dislike such a specifically Christian form, it may be replaced with the words KETHER (KEH-THER), MALKUTH, GEBURAH, GEDULAH (or Crown, Kingdom, Power, Mercy), the spheres of occult energy that you are invoking with the Q-Cross. The mental images remain the same. You could even avoid these Hebrew symbols entirely, using Names and formulae more suitable to raising the Cone of Power, which is what you are doing here in Wiccan terms. See the ‘Wiccan Cross,’ below.

The principle is:

Invoke strongly the presence of the Supreme Creative Principle as you conceive it (or in your case, Her) to be. Your Name for the Goddess as Creatrix would be most suitable.
Draw down power from this Godhead and project it through your body into the Earth. Invoke strongly the Supreme symbol of Creation in your Tradition: maybe the God — as Son of the Goddess and Lord of the Trees, and as John Barleycorn, the ever-born and dying One.
Establish on your right side the Active Principle — Yang — the Projective Energy of the Universe. A God image, I should think.
Establish on yourleft side thePassive Principle — Yin — the Receiving Energy of the Universe. A Goddess force I feel.
Strongly visualize yourself at the center of these axes between the Infinities. This centers you at the middle of the Sacred Space to be created — the still point at the center of the universe.

The Pentagrams

Again, the pentagram should be used. This symbol is universal to many, many systems of magick, including Wicca, as you know. The five-pointed star has supreme power over the Elements: Spirit, Fire, Water, Air and Earth. It drives off negative influences and attracts positive ones. It is an essential part of the rite and there is no symbol that can take its place as effectively.

The Names

I prefer using the Hebrew God-Names as is. In this connection they express formulae that govern the Elements and are no more religious than E=MC squared. However, there are equivalent Wiccan God-Names, which I describe in the next section, as substitutes for the Archangels. The use of the same Names to activate the stars and to invoke the Elemental force is quite in keeping with the Wiccan tradition, which does not use the same hierarchical system of God-Name, Archangel, Angel, Ruler, Spirit, etc. that Qabalism does.

The Archangelic Invocation

Instead of the Hebrew Archangels I described, you could use Wiccan Deities to invoke the ‘pure’ form of the Elements.

AIR-EAST:
The Air image in Wicca seems to be masculine and relates to Herne, the Black Man, the messenger of the Gods, or the Sky Gods: Odin, or Lugh as the rising Sun God. The God can be imagined as riding through the night sky, at the head of the Wild Hunt, or rising above the branches of the world-ash. Instead of the Sword given to Raphael, the God might carry a staff, spear or wand, which is attributed to Air in most Wiccan traditions.

FIRE-SOUTH:
The Fire image is definitely masculine and relates to the Horned God: Cernunnos, Lucifer, call Him what you will. He stands in the hot light of the noonday sun, radiating fiery energy. He would bear an Athame or sword, which is the weapon of Fire in most Wiccan styles.

WATER-WEST:
The Water image is the Maiden, the mistress of the Moon and the Tides: Aradia, Artemis, Venus rising from the waves. Her image is lit by the silver light of the moon, upon a tranquil reach of water or the foaming sea. She might hold the chalice, symbol of water (alternatively, the cauldron might be envisioned).

EARTH-NORTH:
The Goddess in Her aspect as Earth Mother is here: Hertha, Habondia, Demeter. She stands beneath the golden, life-giving sun surrounded by the fruits of the Earth. Before her, a platter flows with good things of the Earth, for the disk/shield/platter is the pentacle, magick instrument of Earth. These are only bare sketches of the magickal images that a witch might use to replace the Qabalistic images of the traditional pentagram ritual. I offer them for what they are worth.

A few points to note:

The phases of the sun used in the Archangelic images (East:Dawn; South:Noon; West:Sunset; North:Midnight) are not the same, nor are they as important to Wicca. Instead, the poles of day and night are established: Night for the East-West axis and Day for the North-South axis.
The male-female poles are established with the masculine images (Herne and Cernunnos) attributed to the active Elements (Air and Fire) and the feminine images (Aradia and Habondia) to the passive Elements (Water and Earth). Note that one figure of each gender stands in light, and one in darkness. This male-female/positive-negative/active-passive polarity is central to virtually all systems of magick, eg. the yin/yang symbol in oriental systems. I may be betraying solar-phallic tendencies by these assignments, and you may want to use different attributions: The Maiden can be Air and the Mother switch to Water, with the Hunter moving into Earth, for example. Heck, the dual God Forms should perhaps be invoked in each quarter. eg. Venus/Adonis imagery in East or South, Hertha/Herne in West, etc.

The Star Of David

The last line of the Invocation refers to a ‘six-rayed star’ and the mental work calls for imagining a Star of David. This is not a specifically Jewish symbol in this context. The six-pointed star, or hexagram, is the Qabalistic symbol par excellence of initiation and spiritual illumination. The upward-pointing triangle represents the aspiration of the magician to the Gods, and the downward-pointing triangle represents the divine power, flowing down to the world. These meet at the moment of magick and the interlaced triangles forming the hexagram symbolize the power of this meeting. Should you prefer not to use the Star of David, you can replace the mental image with any symbol showing the meeting of your soul and the power of the Goddess. This can even be a private symbol, one that is meaningful only to you. Alternatively, you can just envision the sphere of white light from the Q-Cross, as a symbol of divine power. Replace the words about the ‘six-rayed star’ with some descriptive form: ‘the seal of the Goddess,’ or ‘the sign of my Awakening,’ or simply ‘the light Divine.’

Wiccan Pentagram ritual

Rubric [This is a form of the rite incorporating the changes in symbolism discussed above]

WICCAN CROSS
Face East. Touch forehead. Say IO EVOE HERTHA (‘Blessed be Hertha,’ or other Name by which you worship the Goddess as Creatrix) Touch solar plexus or genitals. Say IO EVOE CERNUNNOS (‘Blessed be Cernunnos,’ or other name by which you worship the Horned God as the Earth) Touch right shoulder. Say EKO EKO AZARAK (‘Hail, hail force of fire’) Touch left shoulder. Say EKO EKO AMELAK (‘Hail, hail to the glory’) Extend arms in form of a cross. Say IO EVOE (‘Blessed be.’) Clasp hands upon breast and say ‘So mote it be.’

CIRCLE OF PROTECTION
Trace pentagram in East. Say HERNE. Trace circle of protection until facing South. Trace pentagram in South. Say CERNUNNOS. Trace circle of protection until facing West. Trace pentagram in West. Say ARADIA. Trace circle of protection until facing North. Trace pentagram in North. Say HABONDIA. Finish tracing circle, closing it in the East.

INVOCATION OF THE GREAT GODS
Return to center of circle and face East. Extend arms in form of a cross. Chant:
Before me HERNE The Huntsman
Behind me ARADIA The Maiden
On my right hand CERNUNNOS, the Horned God
On my left hand HABONDIA, the Great Mother
About me flame the pentagrams
And above me shines the light of the Goddess.

Repeat the Wiccan Cross. Rather than performing this in the rather measured cadences of Qabalistic Ritual, a form of dancing and chanting more pleasing to the God-forms of Wicca might profitably be devised.

On the Lesser Banishing Ritual of the Pentagram

by Tim Maroney

The Lesser Banishing Ritual of the Pentagram is one of the chief rituals of Western Magick. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism. Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors. To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance.

A. Intent of the Ritual

The real action of a magick ritual takes place in the mind. Ritual is a form of moving meditation. The effect is also primarily psychological.* The LBR is a tool to facilitate meditation.

[*Not all players would agree with this statement. Many would say that the effect of the LBR is a fortified and cleansed area on the astral plane, which they think is as real as Hoboken, if not more so. It doesn’t really matter in practice.]

The experience of a proper LBR is pleasurable and soothing, yet energizing and empowering. One is made at home in the mystical realm, protected from lurkers and phantasms by strongly imagined wards. This solace from mundane experience is a precondition for more serious works of meditation or ritual, but it can also form a healthy part of the life of the mind by itself.

B. The Ritual

I’ll just reprint the description of the Lesser Banishing Ritual of the Pentagram from Liber O, a publication of the occult order A.’.A.’.

Touching the forehead, say “Ateh (Unto Thee).”
Touching the breast, say Malkuth (The Kingdom).”
Touching the right shoulder, say “ve-Geburah (and the Power).”
Touching the left shoulder, say “ve-Gedulah (and the Glory),
Clasping the hands upon the breast, say “le-Olahm, Amen (To the Ages, Amen).”
Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e. vibrate) “IHVH” (Ye-ho-wau*).
Turning to the South, the same, but say “ADNI” (Adonai).
Turning to the West, the same, but say “AHIH” (Eheieh).
Turning to the North, the same, but say “AGLA” (Agla).
Extending the arms in the form of a cross say:
“Before me Raphael;
Behind me Gabriel;
On my right hand Michael;
On my left hand Auriel;
For about me flames the Pentagram,
And in the Column stands the six-rayed Star.”
until xxi. Repeat steps (i) to (v), the “Qabalistic Cross.”

[* Modern scholarship has a different take on the pronunciation of the Big Guy’s name. I use “Yahweh” rather than the “Ye-ho-wau” of Liber O because that’s what the Catholic priests of my youth taught me to say, and I’ve never been able to shake it off. Use whatever pronunciation you prefer, or a different name altogether.]

C. Politics of the Ritual

With practice, you will no doubt come up with your own style of performance, and your own different symbolism for ritual acts. Different people do rituals as differently as actors play parts, even though the lines and motions may be fundamentally the same. (The alternative is an authoritarian, dogmatic horror which is alien to the deep occult understanding of religion, but is still common in magical groups.) Slavish imitation will get you nowhere in Magick — except, perhaps, to some high spiritual degree!

The Christianity — or at least angelic monotheism — of the ritual symbolism may give a start to some. Many of us involved in occultism have strongly negative feelings about Christianity. These are perhaps justified, but there are a few saving graces here.

First, as with any ritual, you should feel free to make it yours, to mess around with it. If you don’t start to at least play with the styles of a ritual after a while, you are probably not doing it very well. It is perfectly legitimate to substitute cognate symbols at any time. However, the saying in the martial arts is that one first learns another’s style, and after mastering it, moves on to create one’s own. For a beginner, it will be easiest simply to use an existing ritual form in order to explore the meaning of a banishing ritual.

Given that experience, which transcends any mere set of symbols, one may devise a form more in keeping with the emergence of one’s personal style. For instance, Neo-Pagans use a highly reified form of the same basic ritual in many of their traditions, but with non-Christian deities, spirits, and heros at the quarters. Aleister Crowley wrote a new version which made the performance more dancelike, and used the names of Thelemic deities and officers rather than monotheist gods and angels. My private version, called “Opening the Threshold”, is entirely atheistic and philosophical.

In any case, of those people who so abhor Christianity, how many have looked at some of the practices of historical pagans in Europe, Asia, Africa and the Americas? No religion should ever be “accepted” by an occultist. When using any religion’s symbolism, the adept should cut to its sacred poetical core and discard the political dross. By this standard, Christianity looks about as good as any other religion. Without this standard and by factoring in historical excesses and power plays, almost all known religions look just about as bad as Christianity.

In other words, someone who will happily use Norse gods, Arthurian heroes, Taoist immortals, Voudoun loas, or what have you in rituals, but will never touch a Christian angel, is guilty of the same narrowness he or she probably imparts to the Christians.

The Vibration of God-Names

In the LBR, the vibration of the god-names “charges” or “enlivens” the pentagrams in the air. This is difficult to describe, but easy to recognize. There is a feeling of presence in one of these charged warding images — though not necessarily a feeling of true externality or separate intelligence. Weare told to “vibrate” the names. The description and illustration of the “vibration” given in Liber O have been known to mislead people into hilarious postures. What the picture most resembles is the skulking monster from the movie The Mummy. To the modern eye, it is remarkable how truly unclear a photograph can be. I didn’t learn how to vibrate a god-name until I signed up with yet another occult order and was taught it in person. I wouldn’t wish the ensuing experience on anyone, so here is a description which I hope will be adequate in print.

Vibration phase i — The Sign of the Enterer (1-4)

1. Stand upright. Blow all the air out of your lungs. Hold your arms straight out at your sides.

2a. Close your eyes and inhale nasally, imagining that the breath is the name. The exact nature of this imagination differs from person to person. Thus, you imagine yourself inhaling the name into your lungs.

2b. As you inhale, sweep your forearms smoothly and deliberately up so that your fists rest on your temples.

3. Imagine the breath moving down through your torso slowly, and through your pelvis, your legs, and finally to the soles of your feet. (Don’t do this so slowly that you are hurting for air when the name reaches your feet!)

4a. The instant the inhaled vibrational name hits the soles of your feet, imagine it rushing back up and out.

4b. Simultaneously, throw yourself forward, thrusting your left foot forward about twelve inches (or thirty centimeters) and catching yourself on it. Your hands shoot forward, together, like a diver. You bend forward at the waist so that your torso winds up parallel to the floor.

4c. The air in your lungs should be blown out through your nose at the same time, but imagine the name shooting out straight ahead.

Steps 3-4 are known as the Sign of the Enterer, or of Horus. This symbolizes powerful active energy. The Enterer should be something of a “rush”. The vibrational name is projected outwards into more tangible manifestation — in this case, in the pentagrams of the LBR, which are charged by the force of the projected god-names.

It is highly inadvisable to omit the portion of step(4b) which reads “catching yourself on it.” But again, I have no desire to infringe on your freedom of choice.

Vibration phase ii — The Sign of Silence (5)

5. Finally, withdraw into a standing position, left arm hanging at your side, right forefinger on lips, left foot pointing ninety degrees out from the body.

Step 5 is called the Sign of Silence, or of Harpocrates. This Egyptian god was mistakenly believed (at the turn of the century) to pertain to silence, because his finger or thumb was touching his lips. This gesture is now believed to be a symbol of childhood; this correction appears in the World card of Crowley’s “Book of Thoth” Tarot deck. Harpocrates was the god of the Sun at dawn, and so symbolizes wonder, beauty, potential, growth. So, step 5 may be done in this academically corrected light instead.

However, the “hush” gesture of the Golden Dawn Sign of Silence is adequate for the modern occultist, even if deprived of A Divine Identification. It is a common gesture, at least in the European culture, meaning silence. Silence perhaps balances the ultra-active Sign of the Enterer better than does the more scholarly positive/active “Sign of Harpocrates the Rising Sun”, and silence is surely no alien concept to mystics.

The Invocation

The pentagrams are given form by the drawing, life by the vibration, identity by the four-part prayer of steps (x) to (xiv). Some people do very elaborate visualizations of angelic guardians on each of (xi) to (xiv). Because of my tragic personal deficiencies, I am content with strong feelings of presence, identity, and divinity in each of the four directions.

A horizontal cross is built up step by step as you say, “Before me Raphael”, etc, with you at the center; and the position of your arms forms a vertical cross, a renewal of the Qabalistic Cross from the start of the ritual. You may feel a quite peculiar rising and expansion when both of these crosses are formulated. One has become the center of the geometry of the space, and it is like a little world in itself, cut adrift from the mundane currents of everyday experience.

Steps (xv) and (xvi) are when the real banishing takes place, during “For about me flames the pentagram, and in the column stands the six-rayed star.” A great pulse of force is emitted during these steps, imposing the personal will on the space and clearing it of all hostile influences.

After this is done, the invoked “archangels” maintain the banishing effect, guarding in all four directions. Of course this talk of angels is all bullshit — the importance lies in the psychological effect. Whether there “really is” an archangel standing there keeping out inimical spirits is not important. The “feeling of cleanliness” is what matters.

Concluding Cross

The final Qabalistic Cross is an affirmation of the completeness and symmetry of the ritual, and also a new self-consecration. This is more efficacious than the previous Cross because it is done in a banished environment.

One is now ready to do a formal invocation, an evocation, a meditation, or whatever the overall purpose may be. The LBR is a preliminary ceremony, although it has a beneficial effect in itself. It can profitably be done as a stand-alone ritual, but you should move on. The LBR should keep away the horrible ickies that turn so many novices away from Magick. Its mastery is a first step to adeptship.

Personal Cleansing

Here is a very effective personal cleansing spell that I would like to pass on to any who may have need of it.

Personal Cleansing

Choose candles according to your personal and daily preferences, I have found that any will work. Run a bath with as hot of water as you can stand. If you prefer, this ritual can be done in the shower. Use whatever bath oils work for you. Visualize all the day’s negative energies surrounding you as you get into the water. Then, visualize all that negativity being removed from your Self by the water. Focus on your candle flames, meditate on cleansing your Self. When the water has cooled to the point of being uncomfortable, pull the stopper, and say these words: “Drain away these pains and troubles, As does this water pure and free. Take with it all this day’s distress. As I will, so mote it be!” Dry yourself off and rub your preferred cream onto your body to protect you from negativity over the night. Prepare to sleep well!

This spell has worked wonders not only for me, but for other Wiccans that I have passed it to. I would be honored if you would choose to place this simple spell into your online Book of Shadows.

Blessed be… Naddya

Ethics and Etiquette

Hello,

I would like to contribute the attached article, written by me, to the IBOS. This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.

Thank you,

Morgaine

When we speak of ethics and etiquette in relation to pagansim what are we referring to? Are we speaking of outdated rules and actions that no longer have meaning and we only give lip service to? I don’t believe so. Ethics and etiquette are living, breathing codes of life, shaping our actions in relation to each other, and ourselves. They are a guiding force in the way we live our lives.

Let us first look at ethics. Ethics are defined as –a set of principles; moral philosophy; rules or standards governing the conduct of a person or the members of a profession; human duty; a particular system of principles and rules concerning duty, whether true or false; rules of practice in respect to a single class of human actions; motivation based on ideas of right and wrong; the philosophical study of moral values and rules.

When we begin to speak of ethics, we need to realize that this can be a very touchy subject. We are human after all, and we want to think our ethics are the correct ones. While there are generally accepted community ethics, it is personal ethics that make up who we are. And these are not the same for each person.

Before we begin to discuss in depth community and person ethics let us first look at the Rede, the most common code of conduct among Wiccans.

Bide the Wiccan law ye must, in perfect love and perfect trust;

Eight words the Wiccan Rede fulfill;

‘An ye harm none, do as ye will’;

Lest in self-defense it be, ever mind the rule of three;

Follow this with mind and heart;

And merry ye meet and merry ye part.

Every Wiccan knows the Rede. Our passwords into the sacred circle are in here. Our major rule of ethic is here. And the reason for breaking this ethic, as well as the consequences of breaking it foolishly. When we extract the line most popular –An ye harm none, do as ye will’ and begin to dissect it, we have to wonder “Is this an ethic we can every achieve?”

I believe the Rede is a standard of living, like all ethics, and one that is an impossibility to achieve. The goal is to live as closely to the Rede as possible. In the attempt to do this, we begin to analyze our actions. We follow the path of LEAST harm. Thus, we begin to live conscious of our actions, and how they effect the world around us. And here comes the REAL lesson of the Rede. It forces us to have personal responsibility. Once you have acknowledged that the Rede is a goal to work for and not a given situation, and have taken of the blinders that let you go around smug and happy that your religion is so sweet it makes your teeth itch, you can get down to the work of making your life an ethical one. What this involves is considering each decision in the light of the Rede before you decide upon a course of action. You do this by looking at all the possible consequences of that action and whether that will cause harm to any, choosing the path that causes the least harm and, (THIS IS THE KEY) accepting the responsibility for the consequences of your actions whether intentional or unintentional. -Lark, HPS of Tangled Moon Coven.

Wicca, as well as most Pagansim, is a religion and spiritual path of personal responsibility. We strive to live in an aware state. When we do this, we recognize our free will, and the free will of others. If we ignore the lesson of personal responsibility, we fail to realize our true spiritual potential and our true spiritual will.

As we begin our path, we must develop a set of personal ethics, while maintaining a respect for the ethics of the community we are becoming a part of. Some community ethics are very well defined.

-Don’t practice black magick, or follow the left-hand path.

-Don’t attempt to harm another or interfere with their free will.

-Always act in a way that will reflect well upon your path. Never do anything that will bring harm to the Craft.

Since Wicca, and pagansim, are very open paths and for the most part do not seek to make anyone follow ‘ONE RIGHT WAY’, most of the ethics defined by community are concerning harm to others, and harm to the Craft.

But to begin a spiritual path, and to follow it every day of your life, you must develop your own set of personal ethics that define the way you live. No one can tell you what your personal ethics should be. Your teachers, mentors, HPS, HP can all recommend both in word and deed, ethics that work for them. You may be given a ‘Book of the Law’ that governs your group or tradition. If you are a solitary, you may read on the net, or in a book, acceptable codes of conduct, or ideals. But you cannot take someone else’s ethics and make them your own. You must do some soul searching, and decide how you feel about things. Now I am NOT suggesting that you ignore your HPS or HP, or your teachers and mentors. I am suggesting that you should always temper wisdom with personal experience. You must come to a point that you are willing to question what you are taught, to grow in your own self. Through this, your own sense of ethics and morals will come.

Now, here comes the biggie. What do you do when your personal ethics are in direct conflict with accepted community ethics? For example-it has become a phenomenon in the pagan community to love everything white and full of light, and shun everything dark and full of shadow. It has become unacceptable to speak of negative emotions like anger and envy. It has become unacceptable to feel hate towards another person, wish that a murderer would get the death penalty, which that rapist would get castrated by a bunch of angry women. Some of us fondly refer to this a fluffy, bunny Wicca, no offense to anything fluffy, or bunnies. We are taught to love unconditionally because we are all brothers and sisters, connected to each other and every living thing. We are taught that if we experience these emotions, maybe we aren’t all that spiritual, and especially not as much as Miss crystal love and light. We are often looked down upon if we say something like ‘I am so damn mad at my ex husband I could smack him’. The response I myself have heard to such comment is ‘my my, now THAT wasn’t very positive’. Well, guess what. It WASN’T. Now I am not saying that you should indulge in these emotions. They can be deterrents to developing a sound spiritual identity because they are ‘negative’ in the sense that they are base emotions that do not vibrate on the spiritual plane. But they also teach us lessons that can lead to spiritual epiphanies.

Life is a balance between light and dark. Nature is both beautifully creative and frighteningly destructive. Inside of a single human there is light and shadow, and to be totally balanced we must learn to face both, experience both and therefore learn from both. So back to the original question. Let’s say you don’t feel that you are evil if you feel anger at another person or what have you. What do you do when community ethics conflict with your personal ethics? In my opinion, as long as what you are doing does not come into direct conflict with the good of the general community, or does not manipulate or purposefully harm another person, then your personal ethics should come first. You should not do something maliciously to another person. When you do this, you are not only harming yourself, but you are harming that person, AND the whole of the community. It is very important that our community not be sullied, and the reasons are obvious. But beyond this, your personal ethics should prevail.

Do ethics change over time? Do you think that the ethics of our ancestors of 100, 200 or even 1000 or more years ago are the same as what they are now? I believe that ethics are a revolving and ever changing system. Some become outdated, and some we should always keep. For instance, it has only been in the recent resurgence of Pagansim in the last 50-60 years or so that the belief of ‘An ye harm none, do as ye will came about’. In times past, a witch who could not curse, could not heal. Societies have not always believed that you should not harm another person, or that interfering with someone life was a bad thing. The old wise woman of a village was sought out for every reason from fertility, to love, to revenge. It has been in our time only, with the resurgence of beliefs and the discrimination that we face, that we have adopted some of the common ethics we now have. I am NOT saying this is wrong, or that we should go back to the ‘Old Ways’. In a society that we now living in, and the information is available for spiritual purposes, there is no longer a need to seek out the crone of the village and ask her to grant you revenge on your enemy. But this is the perfect example of how ethics change with time. At one time it was ethical for old men to mate with young girls. In our culture, it is no longer ethical. So ethics change, and so they should. Change is the only constant in the universe, and without it, we grow stagnate and our lives become filled with rot and decay. Change blows in new life to help recreate our lives, our beliefs and yes, even out ethics.

The other common code of conduct that we hear of in the Pagan community is ‘Do what thou wilt shall be the whole of the Law. Love is the Law, love under will.’ This comes from Aleister Crowley, from his book entitled ‘The Book of the Law’. Now knowing some of the things that we do about Crowley, it’s almost humorous to think of him in a discussion of ethics, except to point to what not to do maybe! But, this is a very powerful outlook on developing your own set of personal ethics.

In my understanding ‘Do what thou wilt shall be the whole of the Law. Love is the law, love under will’ does not mean you may do as you wish and that is it. It is speaking of your TRUE will, your TRUE purpose in life. And if you are following your true or higher will and purpose you will not come into conflict with another’s will so therefore you do not have to worry about stepping on anyone else’s toes. So you don’t have to worry about harming another, because you are in touch with the divine and you are following your own spiritual path and will, which will not cause harm or conflict with another. Of course, we still have conflicts with people. One way to look at this is as a spiritual lesson for either you or the other person. But if you are seeking to control another or harm another, this is not your true will. This is based upon the belief that every person is an individual, and as an individual you should be true to your own nature or consciousness. You must find your true will and make all of your actions subservient to the one great purpose. This again leads to conscious living.

If ethics are codes of personal and community conduct, then etiquette is a code of social conduct. Etiquette is defined as –the practices and forms prescribed by social convention or by authority; forms of conduct prescribed by polite society; code of correct conduct; also decorum denotes conformity with established standards of manners or behavior; the forms required by good breeding, or prescribed by authority, to be observed in social or official life; observance of the proprieties of rank and occasion; conventional decorum; ceremonial code of polite society; rules governing acceptable behavior.

Just like Emily Post and polite society, we in the Pagan community have behavior that is expected from us in how we interact with that community. In my opinion, etiquette is something sorely lacking in many Pagans. They are not taught certain things about how we interact with each other. This could be because maybe you didn’t have a teacher, or your teacher didn’t know them either. Or it could be because you or those who taught you just didn’t care, it wasn’t important to them. But I feel that etiquette is VERY important. It keeps us civilized, it aids us in how we interact and it shows the outside world that we know how to act.

Beyond the mundane world and it’s social etiquette, lets take a look at some things that are common among Pagan paths, especially the Wiccan path.

You should never touch someone else’s magickal tools and items without their express permission. If you see something you like and want to touch, then ASK. Don’t just hold out your hand for it, or just pick it up. A person leaves an imprint of their energy on what they touch, and they may not want someone else’s energy on their magickal items. This includes athames all the way to stones and jewelery. And do not take offense if you ask and are told no.
The way you live reflects on our whole community. You should always respect others, no matter their path. Inside your own religion thee is a certain higher respect given each other, as Children of the Goddess. This comes from a basic understanding of the hardships of the path, and the process we all go through in some way to evolve. It can be equated to any secret society and it’s initiation process and path of self-discovery. This path is not for everyone, and if you take it seriously, will change your life in ways you could never imagine. Any path that causes growth can be difficult. And we link with others that are going through the same thing we are and take strength from and learn from them.
We endeavor to hold ourselves to a high standard of living our spiritual lives that the mundane world does not. Therefor we support each other, lending a hand when the pitfalls of the world come about.
When someone gives of themselves to teach or guide, we recognize that person’s giving, and respect it. Not all of us are called to teach, and those who are offer a valuable service that should not be taken for granted.
When you are called to teach or guide, you have been given a very serious part to play in your community. You should never abuse it in any way. It also does not mean that you may use it as a way to gain power over, or look down upon any other person. We are all where we should be onour path, and it does not mean a thing that you have 10 or 20 years of service and someone else has 1. We are all equal in the eyes of the Gods. And if you are a teacher, you are held to an even higher state of conduct. You must never involve yourself in anything that could cause harm to your students or to the Craft. You should never do anything that would bring a bad light on us. For instance, you should never become romantically involved with one of your students. You should not condone the use of illegal drugs, or alcohol if the person is not of age. You should not use your position to control your students, or make them dependent on you. The goal is to aid a person on this path. You supply the seed as a teacher. You cannot take them by the hand and learn from them, or be easy on them when you should be honest.
In that same light, those who would be considered an elder in our faith are given a large amount of respect. The wisdom that is gained from following this path for 10, 20 or 30 years is an asset to our community, and we should respect the Elders of the community for what they have learned and what they teach us.
Due to the advent of the internet, there is a phenomenon growing among new seekers that is very disturbing. It involves not understanding the hard work it takes to learn the Old Ways, or the dedication and self sacrifice those who follow, and especially those who teach and guide give to the path. From this lack of understanding, new seekers think they can go to any page on the net, learn what they can and be done with it. It also leads them to think that they can ask for what they want, and someone will just hand it over. For example, I have been asked to send someone a copy of my BOS. This shows me that the person requesting this has no idea of what a BOS is, what it stands for and the process that is gone through to acquire it. This is flat out rude to begin with. This person is wanting their religion hand fed to them. They want to skip the hard work, the dedication, the pitfalls and the trials, and get right to the reward. This is simply not how it’s done. This person wants the secrets and mysteries handed to them on a silver platter, without having to leave the comfort of the computer chair and work for them. This isn’t possible. And I am here to say STOP. Be mindful of what you are asking. You can’t go to the net, read a page or two, then go ask someone for their BOS, or even ask them to teach you. There must be effort on your part. You are not an adept after reading a page, or a book, or even ten books. The mysteries cannot be handed to you on a silver platter and you are a master of the universe. This is what I call lazy Wicca, and through lazy Wicca you will never come to experience the mysteries, because they come through dedication, hard work and a personal dedication to the Gods.
Those who are out of the closet must NEVER give away the secrets of their brothers and sisters. You should never give any personal information. You should never tell the secrets of a coven, who it’s leaders are, who the members are or any other information. We must honor our vows and protect those who for whatever reason have chosen to remain hidden from the eyes of the world.
For those who are out of the closet, your life and your actions must be above reproach in the eyes of the world. As an open pagan, you may be the only one that a non pagan every sees. They will see every Pagan in you. So in all things you must be truthful. You must live with dignity and honor.

In our discussion of ethics and etiquette the point I was trying to impress upon you is this. We have become a society who thinks that we may do as we please, act as we please and there are no consequences. We fight with the Christians. We complain about how they fight amongst themselves. We sneer at them when they point to another of them and say how that person is wrong and they way they practice is wrong. And yet, WE DO THE SAME THING.

When I meet a fellow priestess, I treat her with respect as a person, and doubly so as a priestess, since I know how hard that path can be, to have dedicated your life and your service to the Gods and the Old Ways. If I meet someone who has been walking the path for 20 or 30 years, I respect that person because of the knowledge they have obtained in that time. That is not to say my 10 years is less, or they are ‘more spiritual’ than me. It is saying that this path is not an easy one all the time, and to have lived it every day for that amount of time is deserving of respect. I was taught as a child to respect my elders, and I believe that is still a valid lesson. The elders of this path can teach us things that we have never even thought of. At the same time, as an elder, you should always remember what it was like to take your first stumbling steps on this path, and how you may have longed for some guidance. It is just as wrong to be an elder, and act as if you know everything, or someone who is only 20 or whatever age could never be a spiritual person. We all must remember our ethics and etiquette, and encourage each other every day.

We have forgotten to practice our personal ethics, and have thrown etiquette out the window. We have forgotten Emily Post and Miss Manners, and have went on about our merry little way to fight like cats and dogs, without even offering basic human respect for those with diverging views, and this troubles me. It is a plague that is infecting our community. The Witch Wars continue. We struggle to make our way the right way, even if we don’t realize we are doing this. We forget the very basic teaching that we are all connected, and that all paths are valid, as long as they fulfill our spiritual needs.

Let us remember our ethics. Let us live our lives with honor, treating all of life with respect. Follow your own path, without interference into another’s. Work hard, study hard and receive the blessings of a life well lived.

The Laws

I had reason to search the Web under my pseudonym, J. Random Folksinger, and found a couple of my works included in your Book of Shadows Index. While it is nice to see my writings still in circulation, my Commentaries on the Abbreviated Laws (included in the Abbreviated Laws file) and the Book of the New Law (free-standing) are among my more negative works.

I am much prouder of my modern-English version of the Old Laws of the Craft, which is mainly different from the other versions because you can understand the language. I made no deletions and extremely few additions to the original texts, and compared over 10 different versions as well as various exigeses which were lovingly sent me by Judy Harrow.

I would very much like to have this added to your files, and have attached a copy for your perusal and/or addition. This is in DOS Text format, feel free to convert it to HTML if needed.

In Service to the Goddess,

Moss Bliss
aka J.Random Folksinger and Harry Smothers (many filk references)

The Laws

YOUR HIGH PRIESTESS

In the Magic Circle, the words, commands and wishes of the High Priestess are Law. She is the earthly representative of our gracious Goddess. She is to be obeyed and respected in all things. She is our Lady and, above all others, a Queen in the highest sense of the word. All female coveners will curtsy and say “Blessed Be” when they come before Her, and all male coveners will bend their knee and kiss Her on the right cheek and say “Blessed Be”.

YOUR HIGH PRIEST

In the Magic Circle, the High Priest is the earthly representative of the Great God. He commands the respect due a Magus, Lord Counselor and father.

THE LAWS

THE LAWS WERE MADE FOR THE WITCHES TO ADVISE THEM IN THEIR TROUBLES. DO NOT CHANGE THEM LIGHTLY.

The Witches should worship the Gods as is their due, and obey their will. For the worship of the Gods is good for the Witches even as the worship of the Witches is good for the Gods: For the Gods love all their Witches.
As a man loves a woman more by learning more of her wants and desires, so should the Witches love the Gods by the learning (mastering) of them.
It is necessary that the Magic Circle, which is the Temple of the Gods in these times, be cast and purified such that it may be a fitting place for the Gods; and the Witches should be properly prepared and purified to enter into the presence of the Gods.
With love and worship in their hearts the Witches shall raise power from their bodies (and the elements around them), and they shall offer this power to the Gods so that the Gods may help their Witches.
The High Priestess shall rule her coven as the representative of the Goddess, and the High Priest shall support her as the representative of the God. The High Priestess will choose any member of the coven to be her High Priest, if he has sufficient standing in the coven. As the God Himself kissed our Lady’s feet, gave Her the five-fold salute, and offered Her His power because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility, gentleness and generosity, and shared His power with Her, so therefore the High Priestess should always be aware that all power comes from Him; it is only lent, to be used wisely and justly.
The greatest virtue of a High Priestess shall be recognition that youth is necessary to the representative of the Goddess. She will, therefore, gracefully retire in favor of a younger covener should the coven so decide in council. The true High Priestess should realize that gracefully surrendering the pride of place is one of the greatest virtues, and that thereby she will return to that pride of place in another life with even greater power and beauty.
In the Old Days, when there were many Witches, we were free and worshipped freely in the greatest temples; but in these times, we must celebrate our sacred mysteries in secret. Therefore, none but the Witches are to see our mysteries; no coven shall know the location of any other coven or who its members are, except the High Priest, the High Priestess and the Messenger; and that there shall be no communication among the covens, except by the Messenger of the Gods or the Summoner. Only if it is safe may the covens meet in some safe place for the Great Festivals; and while there, none shall give their true names or any information about their coven or its members. This law is made for this reason: No-one can tell our enemies what they do not themselves know.
It is ordained that no-one shall tell any person not in the Craft who other Witches are, or give them names or addresses, or in any way tell anything that can betray a Witch to their face. Nor may anyone tell where the covendom or covenstead is, where any meetings are held or any other information about the coven unless directed to do so by the coven in council.
If anyone breaks these laws, even under torture, may the Curse of the God and the Goddess be upon them, so that they may not be reborn upon the Earth (but shall live forever in the Hell of the Christians).
Let each High Priest and High Priestess govern their coven with justice and love, with the help and advice of the other and of the elders of the coven, always heeding the advice of the Messenger of the Gods if he should arrive. They will heed all the suggestions of their coveners and strive to settle any differences among them.
It is recognized that there will always be people who will try to make everybody agree with their ideas: these people are not necessarily bad — they often have good ideas and these ideas should be discussed in council. But if they will not come to agree with their other coveners or if they say “I will not work with this High Priestess”, then the elders will have them leave. It should be suggested that they might join another coven, or if they are of sufficient standing, they may be encouraged to found their own coven. For it is better this way, to avoid strife among the family of Witches.
When using geographic boundaries, whenever anyone of Third Degree lives more than a league from the covenstead (or are about to), any of these may found a new coven; indeed, any Witch living within the covenstead who wishes to form a new coven will inform the elders of this intention and immediately move to a new dwelling beyond the boundaries of known covensteads. Members of any coven may choose to join the new coven when it is formed, but they must totally avoid their old coven if they choose this course. The elders of the old and new covens should meet in peace and love to determine the boundaries of the covens. Any Witch living outside of any two covens may choose to join either coven, but never both. All may meet for the Great Festivals if the elders agree, so long as they meet in peace and love. Let the elders confer as to the use of this law when it is not directly applicable. Always be aware that the splitting of a coven breeds bad feelings (energy vortices?); this law was made chiefly for this reason. And may happier times come!
If you would keep a Book (whether it is called a Black Book, Book of Shadows, Book of Light, or whatever), write it in your own hand. Let your brothers and sisters in the Craft copy as they will from your book in their hand, but never let your Book out of your hands and never keep the writing of another. Every Witch should keep and guard their own writings, that none may be discovered through their Book being found in another’s possession.
Destroy your Book whenever danger threatens, and commit as many as possible of these Laws to memory. Destroy the writings of a deceased Witch if they did not have time to do so themselves. If any of their writings are found, it is clear proof against both the writer and the holder, for our enemies firmly believe that “one may not be a Witch alone”: their family and all who are known to be friends may be suspected as Witches. Be responsible with your writings and you will protect all who love you.
If your Book is found on you, it is clear proof against you along unless you tell our enemies what you know. You may be taken and tortured, but keep all thoughts of the Craft from your mind. If the torture is too much to bear, tell them, “I cannot bear this torture. I will confess. What do you want me to say?” If they try to make you talk about the Craft, do not; but if they try to make you speak of absurd things, such as flying through the air, consorting with the Christian devil, sacrificing children or eating men’s flesh, say, “I held an evil dream; I was beside myself; I was crazed,” or words to that effect, to obtain relief from the torture. Not all magistrates are bad — if there is any semblance of an excuse, they may show mercy. If you have confessed to anything, deny it afterwards: say that you babbled under torture, or that you don’t remember what you said. If you are condemned, do not be afraid, for the Craft is powerful and your escape will be aided if you stand fast. If you go steadfast to the flames, be certain that drugs will reach you and you will feel nothing of the pain. You will only go to death and what lies beyond — the ecstasy of the God and the Goddess. If you betray anything, however, there is no hope for you in this life or that which is to come.
To avoid being discovered, choose your working tools to be ordinary items which you would have around the house. Make your Pentacles out of wax so that you can break and melt them at once. Do not keep a sword unless its presence would alarm no-one. Have no signs or names visible on anything. Write the signs in ink or water immediately before consecrating the tool and wash them off immediately after. Do not engrave anything, for this will only help you be discovered. Keep your athame and kerfan (working knife) among your kitchen knives, and let the colors of the hilts determine the one from the other and from the other knives. Always remember that we are the Hidden Children of the Goddess. Never do anything to disgrace the Craft or Her — never boast, never threaten, and never say that you wish ill of anyone.
It is not forbidden to say, “There is Witchcraft in the land”, for the Christians say so themselves and have made it heresy not to believe so; but always say, “I know nothing of it here, though it may be elsewhere.” If any person speaks about the Craft outside of the Circle, say, “Don’t speak of such things — it frightens me. It is bad luck to talk about such things.” Say this for this reason: the Christians have their spies everywhere. These spies have been known to talk as if they were drawn to the Craft and as if they would want to come to our meetings, and they say such things as, “My fathers and forefathers worshipped the Old Ones, and my mother; I would like to worship in this way myself.” To all of these, tell them that you do not know what they are talking about, and that you wish they would stop. But to others, say, “It’s silly to talk about Witches flying around in the air; they would have to be lighter than feathers or thistle-down. Besides, everyone knows that Witches are all bleary-eyed old hags; what fun could they possibly have at their meetings, and why should I want to participate? And besides, you know we were taught in school that there are no such things as Witches.” Always make fun of the subject, that we may worship in peace when the persecution ends: let us all work for that happy time. May the blessing of the God and the Goddess be upon all who keep this law.
If any in the Craft holds any property, let all Witches guard it and keep it clear and good for the use of the Craft. It is the further responsibility of all Witches to guard Craft funds wisely.
If any Witch offers a well-made item, it is proper to pay them for it according to the value of the work; this is not taking money for the Craft, but payment for honest work — even the Christians believe that “the labourer is worth his hire”. Still, if any Witch works willingly for the good of the Craft and will not accept payment, this shall be to their greater honor.
It is known that a coven may be bound together by sexual ties, and that this is often not desirable. When it is found that this is not desirable, the coven should be made up of loving couples, and there may also be single coveners. In such cases, it is required that the search for new love be undertaken outside the coven except when two single coveners find love with each other; otherwise, it will often cause division in the coven. For while all acts of love and pleasure are indeed the rituals of our beloved Goddess, She is not inclined to favor acts which divide Her covens and scatter Her Witches unnecessarily.
If there should arise quarrels or disputes among the Witches, the High Priestess or High Priest shall immediately convene the elders and inquire into the problem. The elders shall hear each side separately, and then both together. Their decision should be just, not siding with one side until the matter is determined, recognizing that there are people who cannot work under others, and others who cannot make wise decisions. To those who must always be in charge, the possible solutions for them are to void the coven altogether, find another coven for them, or for them to found a new coven (taking with them all who will go). To those who cannot rule wisely, the solution is that those who cannot bear the rule will leave the coven. No one can truly worship the Gods when personal conflicts among the coveners are not resolved; all who cause strife in the coven must be told, “Go away from us, for the Craft must ever survive.”
In the Old Days, we could use the Art against anyone who treated the Witches badly; but in these times, we must not do so. Our enemies have invented a burning pit of everlasting fire into which their God throws everyone who does not worship Him, except for those few who buy their penance from His priests (for their God always seems to be in need of money). Even as our Gods need our aid to make fertility for people and crops, so it is that the God of the Christians is always needing men to find and destroy us. Their priests tell them that any man who is helped by us will be damned to their Hell forever, to the point that men are mad with the terror of it. But the priests also make them believe that they may escape this Hell if they give up Witches to be tortured, so that these men are always thinking, “If I catch only one Witch, I will escape the fiery pit.” For this reason we have our hiding places, and when no Witches are found, the searchers will say, “There aren’t any Witches, or at least not in this area.” But as soon as one of our oppressors dies or even catches a cold, the cry will go up that it is “Witches’ work”, and the hunt will be on again. And while they may kill ten Christians for every Witch, they will not care, for they are countless millions while we are few indeed.
THEREFORE, IT IS ORDAINED that none shall use the Art in any way to harm anyone or even wish them ill. However much they may injure us, HARM NONE, and may the Christians forget that we exist.
These laws are ordained to help us in our difficulties. No person, no matter how large the injury or injustice they incur, may use the Art in any way to do evil or harm anyone. But they may use the Art, after great consultation with the elders and fellow coveners, to keep the Christians and their tools from harming anyone — but only to constrain them. To this end, some day men will say “That man says he is a mighty persecutor of Witches, but all we ever see him torture are old women — we cannot see that they have hurt anyone, and if they are all such powerful Witches, why has he not been harmed?” They will see him as the evil person he is, regardless of his professed beliefs. We know that too many people have died because someone had a grudge against them, or were persecuted because another wanted their wealth or because they were too poor to bribe the witch-hunters. And many have died only for being old women — so many that most men now seem to believe that only old women are Witches. This is to our advantage, for it turns many suspicious eyes away from us; but we mourn deeply for the old women. Still, in England and Scotland, it has been hundreds of years since a Witch “died the death”; be vigilant, for the misuse of our power might begin the persecutions again. Never break this law, no matter how much you are tempted. Never consent to the breaking of this law: even a High Priestess who merely consents to the breaking of this law must be deposed immediately, for it is the blood of all the Witches that she endangers. DO ONLY GOOD, and then only when it is safe to do anything at all.
Never accept money for the use of the Art, for money always smudges the receiver. Christians take money for the use of their arts, and they sell pot-metal charms, pardons and potions to men so that they may escape from their sins. Do not act like these; as long as you refuse to take money, you will be free from the temptation to use the Art for evil causes. All may use the Art for their own advantage or for the advantage of the Craft, but you must always be certain that no-one will be harmed by its use. Let the coven debate the use of the Art at length, and only when all are satisfied that none will be harmed by its use will the use be allowed. Remember that if you cannot achieve your means in one fashion, your aim may still be reached through another — always harming none.
If anyone in the Craft needs a house or land and there is no one willing to sell to them, you may use the Art to incline an owner’s mind to be willing to sell, provided that the spell does not harm the owner or the property and that the full value is paid without haggling. Never bargain or cheapen anything while living by the Art.
The most important of laws: Do nothing that will endanger anyone in the Craft or which will bring them into conflict with the law of the land or any of our persecutors. In this regard, it is NEVER permissible, in any dispute involving the Craft, to invoke any laws other than those of the Craft, nor may any tribunals be held other than one consisting of the High Priestess, the High Priest, and the elders.
The coven is to keep two books on herbalism. One of these will list the names and uses of all herbs which are cures for ills or are otherwise good for humans, and all may have access to this book to learn these things. But keep a separate book with the names of all poisonous herbs and those used in dark spells, letting only the elders and other trusted Witches know of these secrets or even of this book’s existence.
Remember that the Art is the secret of the Gods and may only be used in earnest — never for show, or pride, or personal glory. The Christians may taunt you saying, “You have no power: Perform some magic for us, and then we may believe.” Do not listen to them, for the Art is holy and is to be used only in need.
It has always been the way of men and women that they should seek after love, and while no one should be reproved for this, it may be to the disadvantage of the Craft sometimes. It has happened too many times that a High Priestess has found a new love and run off with him, giving no word to the coven of this. A High Priestess may resign in full coven at any time, and this resignation is valid; but if she has not resigned, the coven shall wait for her to return for a year and a day (for she may return sooner, having left for love). If she has a deputy, that deputy is to act as Priestess for as long as the High Priestess is away. If she returns within this time, all will be as if she had never left; but if she does not return within this time, a new High Priestess shall be elected in full coven. Unless there is a good reason to the contrary, the deputy, having done the work, should reap the reward and be chosen as the new High Priestess. But if another is chosen, the deputy shall be the maiden and deputy of the new High Priestess.
The High Priest serves at the pleasure of the High Priestess. If the High Priestess is gone for more than a year and a day, he shall continue in his office while the deputy serves in her place. However, once a new High Priestess has been chosen, the new High Priestess will appoint her own High Priest (and it may be the current High Priest or not). Neither the prior High Priest nor his friends may be angry if a new High Priest is chosen, for pride must always give way to harmony in the coven.
The Art is sacred: it is the Art of the working of energies, and it must always be taught inside of the Magic Circle. It has been found that teaching the Art frequently leads to a sexual attraction between the teacher and student — and that this often improves the result. If for any reason this is not desirable, it should be avoided at the beginning by both persons firmly – and verbally – resolving that their relations will be limited to that of brother and sister, or parent and child. It is for the reason that shared love often increases the result of working magic that teaching should always be done from man-to-woman and from woman-to-man. When a coven is made up of members of all one sex, the masculine-to-feminine energy exchange should be adhered to whenever possible. Teaching people about the Craft, however, may be done whenever and wherever it is safe, so long as the teacher is knowledgeable, the student is willing, and the information taught is available publicly or is not a secret of the Art. No-one may charge for teaching, unless it is to cover such expenses as the cost of the room, books or other printed materials, refreshments, and so forth.
Order and discipline must be kept within the coven: the High Priestess or the High Priest should and may punish all faults. To this end, all in the Craft should receive their correction willingly. With the culprit kneeling, all in the Circle should be told of the offense, and the sentence will be pronounced. Punishment might include the scourge or the recasting of the Circle, followed by something silly such as several kisses. The culprit must acknowledge the justice of the punishment by kissing the scourge upon receiving sentence, and afterward by thanking everyone for their loving correction.

SO MOTE IT BE!

Source: “J. Random Folksinger” (I did this as a project for my 2nd Degree.) — Available on most pagan BBSes and the Web as JRFLaws. These laws are a combination of what I was taught and what I learned, using many different sources, including my neo-Gardnerian training, two different sets of Celtic Craft laws, several other versions found in print, exigeses lovingly provieded me by Judy Harrow, and the picked brains of several of my students. You may contact the redactor at mordewis@infotrail.net, as of 11/99 (subject to change).

Chroma, hue, brightness, contrast and depth
…or the world is grey and flat.

Seuss/Zappa: 2000 — Ascended Masters Party

What are good beginner spells to start with?

What are good beginner spells to start with?

There aren’t really “beginner” spells. You should learn Your basics first, tools , meditation , grounding , casting circle ( depends on tradition / system ), crystals , herbology, est. Than you may want to start with protection and self improving spells, such as, increasing spiritual awareness est. Join some coven if you aren’t a member already and consult your priest.

What is Wicca

Wicca is a nature-based religion that believes in multiple deities. Most Wiccans worship both a God and a Goddess aspect of the One Deity. There are different aspects of the God and the Goddess as well, so many pantheons are worshipped in Wicca. Wiccans work to bring back the ancient pagan religions, mostly of European origin. There are hundreds of Traditions of Wicca, such as Celtic, Egyptian, Greek, Italian, Norse, Welsh, and Dianic. Wiccans either work in groups (called covens) or they work alone (solitary). This is all dependant on the witch. There is no centralized authority in Wicca, such as a governing church. Witches are left to themselves to maintain their ethics and morals.

the daily humorscopes for thursday, sept. 1st

the daily humorscope

Thursday, September 01, 2011

Aries (March 21 – April 19)

Excellent day for standing barefoot on the lawn and wiggling your toes. Under no circumstance should you stand barefoot on the lawn and wiggle your nose. It simply isn’t done.

Taurus (April 20 – May 20)

Today you will be struck by an odd thought. It will do little actual damage, fortunately.

Gemini (May 21 – June 20)

You will discover that your manager was frequently taunted with a rubber chicken during his formative years. This will go a long ways towards explaining some of the things you’d been wondering about.

Cancer (June 21 – July 22)

Not a good time to discuss sauerkraut. At least not if you value your friendships, and your sanity.

Leo (July 23 – August 22)

It will occur to you that there may be something behind the heroic and daring exploits of people in commercials for snack foods. You are absolutely right – in fact, snack foods can be dangerous if over-indulged in. I once wrestled a giant anaconda after downing a bag of Ranch flavored potato chips and a Hostess HoHo.

Virgo (August 23 – September 22)

You’ve got to learn to slow down. You’re driving yourself and everyone around you crazy. Just pretend that your life is a Prince Valiant comic strip.

Libra (September 23 – October 22)

You are being followed by fierce warriers of the Nez Perce tribe. You know – those guys with the little frameless glasses on the chains around their necks? Not surprisingly, many of the Nez Perce became fierce librarians.

Scorpio (October 23 – November 21)

Despite your best efforts, you will be unable to get your book published. But all you really need to do is change the title! “A Comparative Study of Invertebrate Parasites” is not likely to be published. But “A Bucket Full Of Leeches”? Now that’s another story.

Sagittarius (November 22 – December 21)

Another day of social convention defiance, today. You’ll refuse to wear clothes in the “normal” fashion (if at all), and you’ll begin all your business correspondence: “My Darling Snookums:”.

Capricorn (December 22 – January 20)

You might consider picking up some holy water and a few stout wooden stakes. They’ll come in handy soon, although I’m not sure how.

Aquarius (January 21 – February 18)

You may lose sight of what is truly important to you, if you’re not careful. In other words, it not whether you win or lose, it’s whether you end up with your leg in a cast for 3 months.

Pisces (February 19 – March 20)

Remember: you can’t tell your boss to get lost. You can, however, give him the wrong directions.

Florida Water and Magick Sand for Success

*This is an old Southern Spell

Florida Water and Magick Sand for Success

MAGNETIZED HORSESHOE, GOLD & SILVER MAGIC SAND, NAILED OVER DOOR FOR SUCCESS; DRESS MONTHLY WITH FLORIDA WATER & REPLACE MAGIC SAND – FOR SUCCESS

Den dere is a saying dat chew take – git a small magnified [magnetized] horseshoe wit gold an’ silver magic sand an’ nail it up ovah de do’ an’ bring success. An’ then this is dressed once a month what chew call wit Florida watah, an’ then replaced with the gold and silver magic sand.
(This gold and silver magic sand is bought some place?)
[I turned off machine before she could answer “yes.” Magic sand is a commercial product – see MAGIC SAND, p.608.}

[New Orleans, LA. Informant#not indicated; E6:7-E19:3 = 2839-2852]

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