WHAT YOU'VE ALWAYS WANTED TO KNOW ABOUT WITCHCRAFT but were afraid to ask! ============================= Below please find information on the modern religion of Witchcraft. After being the victims of hundreds of years of 'bad press', Witches are beginning to go public and to define themselves and their religion. We hope, by this endeavor, to counteract the tendency to associate psychotic events or Satanic rites with the practices of our life-affirming beliefs. Moreover, we acknowledge the need to establish positive interfaith dialogue with members of other local religious communities. Although there are a number of Witchcraft Anti-Defamation Leagues throughout the country, none are presently active in the Kansas City area. Thus, we at the Magick Lantern have compiled this information to provide an overview of Witchcraft, or Wicca, in its contemporary form. The Magick Lantern is a bookstore founded in 1984 to serve the occult community of Kansas City. Its owner, Mike Nichols, is an ordained minister of Wicca, with all the rights, privileges and responsibilities of that office. We have included in this outline a brief statement on each of the following: * Definitions * Frequently Asked Questions w/ Answers * Basic Philosophy * Holidays * General Practices * Bibliography Of necessity, we have merely highlighted these aspects for you. We cannot illustrate the entire panorama of our diverse religion, but we have tried to convey a basic understanding of the Craft of Wicca. On request we can furnish more detailed information or a representative authorized to speak on our behalf. Blessed Be, Mike Nichols, Proprietor The MAGICK LANTERN 1715 Westport Road Kansas City, MO 64111 816/531-7265 DEFINITIONS =========== OCCULT -- occluded or hidden, secret; the study of secret or hidden knowledge. Secret societies include the Masons and Rosicrucians. EARTH RELIGION -- a religion whose main tenet is that the worshipper be in harmony with the Earth and with all life. Such religions oppose the idea that the world is a resource to be subdued and exploited. PAGAN -- a practitioner of an Earth Religion; from the Latin 'paganus', meaning 'country dweller'. NEO-PAGANISM -- a modern Earth Religion which borrows and adapts from the best of pre-Christian Pagan religions, sometimes with additions from contemporary religious thinkers. WITCHCRAFT -- a magical Neo-Pagan religion with many diverse traditions derived from various cultural sources (though mostly European) around which Covens and solitary practitioners base their practices. Modern Witchcraft traditions include: Gardnerian, Alexandrian, Dianic, Celtic, Traditionalist, Faerie, NROOGD, Druidic and others. THE CRAFT -- another name for Witchcraft. COVEN -- a congregation of Witches, usually at least three but no more than 13 members. WITCH -- one who worships the Goddess(es) and/or God(s) of Paganism, practices magic, and considers her/himself to be a follower of the spiritual path of Witchcraft. MAGIC -- the conscious use of psychic energy, accompanied by ritual, to accomplish a goal; often spelled 'magick' to distinguish it from stage magic (such as sleight-of-hand). SABBAT -- any one of the eight seasonal festivals equally spaced throughout the year, celebrated by individuals and Covens of Witches. ESBAT -- any one of the 13 lunar festivals throughout the year, celebrated by Witches at the times of the full moon. PENTAGRAM -- a five-pointed star, ancient symbol of good luck and protection. Displayed with one point up, it is the most common emblem of Witchcraft. When displayed inverted (two points up), it MAY represent negative magic (or Satanism), but not necessarily; some traditions of Wicca (chiefly British) use it as a POSITIVE symbol of advanced rank. FREQUENTLY ASKED QUESTIONS W/ ANSWERS ===================================== Q. What form does the practice of Witchcraft take? A. The form and context vary from group to group and between each ritual, and may run the gamut from elaborate ceremony to spontaneous ritual to simple meditation. Q. How do you see the Goddess? A. As the immanent life force; as Mother Nature; as the interconnectedness of all life. Q. Do all Witches practice their religion the same way? A. Yes and no. Wicca is a highly individualistic religion. Moreover, the number of different sects within the Craft may give the impression that no two groups practice the same way. Though practices may vary, most traditions have many similarities, such as the working of magic and a respect for nature. Most Witches find enough common ground for mutual supposrt and productive networking throughout the Craft community. Q. Is Witchcraft a 'cult'? A. No. Cults are groups that trade 'salvation' and a sense of belonging for the ability to think for oneself. They indulge in 'extravagant homage or adoration' (Webster's Dictionary) usually of an earthly leader of some sort. [more] This is the antithesis of the Witchcraft experience. Most Witches come to the Craft through reading and communing with nature and later finding like-minded people. Witches are extremely individualistic. Q. Do Witches have a bible? A. No. A bible is supposedly the word of a deity revealed through a prophet. Witchcraft is a Pagan folk-religion of personal experience. A Witch may keep a 'Book of Shadows' which is more like an individual's workbook or journal -- meaningful to the person who keeps it -- containing rituals, discoveries, spells, poetry, herb lore, etc. Covens may keep a similar group book. Q. Do Witches cast spells? A. Some do and some don't. A spell is a ritual formula, or series of steps, to direct psychic energy to accomplish a desired end. Energy may be drawn from the Earth, concentrated and sent out into the world. Since Witchcraft teaches that whatever one sends out is returned threefold, Witches tend to be very careful never to send out harmful energy. Q. Do Witches worship the devil? A. No. The worship of Satan is the practice of profaning Christian symbolism, and is thus a Christian heresy rather than a Pagan religion. The gods and goddesses of the Witches are in no way connected to Satanic practices. Most Witches do not even believe in Satan, let alone worship him. Q. Are Witches only women? A. No, although women do seem to predominate in the Craft overall. In fact, some traditions have only women practitioners, just as others have only men. A male Witch is simply called a Witch, never a warlock. Q. How can someone find out more about Witchcraft? A. Ours is not a missionary religion, and we never try to make converts. However, for those who are interested, there are many excellent books, and many Witches teach classes or facilitate discussion groups. In this way, people may make contact with a like-minded Coven or form their own group. There are also Witchcraft networks, periodicals, and national and regional festivals through which a seeker can make contact with the larger Craft community. BASIC PHILOSOPHY ================ Wicca, or Witchcraft, is an earth religion -- a re-linking with the life force of nature, both on this planet and in the stars and space beyond. In city apartments, in suburban backyards, and in country glades, groups of women and men meet on the new and full moons and at festival times to raise energy and put themselves in tune with these natural forces. They honor the old goddesses and gods, including the Triple Goddess of the waxing, full, and waning moon, and the Horned God of the sun and animal life, as visualizations of immanent nature. Our religion is not a series of precepts or beliefs, but rather we believe that we each have within ourselves the capacity to reach out and experience the mystery -- that feeling of ineffable oneness with all life. Those who wish to experience this transcendence must work, and create, and participate in their individual religious lives. For this reason our congregations, called covens, are small groups which give room for each individual to contribute to the efforts of the group by self-knowledge and creative experimentation within the agreed-upon group structure or tradition. There are many traditions or sects within the Craft. Different groups take their inspiration from the pre-Christian religions of certain ethnic groups (e.g. Celtic, Greek, Norse); in the liturgical works of some modern Witch poet or scholar (e.g. Gerald Gardner, Z Budapest, Alex Sanders, Starhawk, Raymond Buckland, Robert Graves); or by seeking within themselves for inspiration and direction. Many feminists have turned to Wicca and the role of priestess for healing and strength after the patriarchal oppression and lack of voice for women in the major world religions. There are many paths to spiritual growth. Wicca is a participatory revelation, a celebratory action leading to greater understanding of oneself and the universe. We believe there is much to learn by studying our past, through myth, through ritual drama, through poetry and song, through love and through living in harmony with the Earth. HOLIDAYS ======== Despite competition from twentieth century 'life in the fast lane', the awesome spectacle repeated in the patterns of the changing seasons still touches our lives. During the ages when people worked more closely with nature just to survive, the numinous power of this pattern had supreme recognition. Rituals and festivals evolved to channel these transformations for the good of the community toward a good sowing and harvest and boutiful hunting. One result of this process is our image of the 'Wheel of the Year' with its eight spokes -- the four major agricultural and pastoral festivals and the four minor solar festivals commemorating seasonal solstices and equinoxes. In common with many ancient people, most Witches consider the day as beginning at sundown and ending at sundown on the following day. Hence a sabbat such as November Eve runs through the day of November 1st. Solstice and Equinox dates may vary by a few days depending on the year. October 31 -- November Eve -- Samhain ------------------------------------- Samhain means 'summer's end', for now nights lengthen, winter begins, and we work with the positive aspects of the dark tides. In the increasing starlight and moonlight, we hone our divinatory and psychic skills. Many Craft traditions, and the ancient Celts, consider this New Year's Eve. It is the one night when the veil that separates our world from the next is at its thinnest, allowing the dead to return to the world of the living, to be welcomed and feasted by their kin. The Christian religion adopted this theme as 'All Saints Day' or 'All Hallows Day' (Nov. 1), celebrating the eve as 'All Hallows Eve' or 'Halloween'. The alternative date of November 6 ('Martinmas' or 'Old Hallows') is sometimes employed by Covens. December 21 -- Winter Solstice -- Yule -------------------------------------- 'Yule' means 'wheel', for now the wheel of the year has reached a turning point, with the longest night of the year. This is the seedpoint of the solar year, mid-winter, time of greatest darkness when we seek within ourselves to comprehend our true nature. In virtually all Pagan religions, this is the night the Great Mother Goddess gives birth to the baby Sun God, because from this day forward, the days begin to lengthen, light is waxing. The Christian religion adopted this theme as the birthday of Jesus, calling it 'Christmas'. The alternative fixed calendar date of December 25th (called 'Old Yule' by some Covens) occurs because, before various calendar changes, that was the date of the solstice. January 31 -- February Eve -- Imbolc ------------------------------------ Actually, this holiday is most usually celebrated beginning at sundown on February 1, continuing through the day of February 2. 'Imbolc' means 'in the belly (of the Mother)' because that is where seeds are beginning to stir. It is Spring. Another name for the holiday is 'Oimelc', meaning 'milk of ewes', since it is lambing season. It was especially sacred to the Celtic Fire Goddess, Brigit, patron of smithcraft, healing (midwifery), and poetry. A Coven's High Priestess may wear a crown of lights (candles) to symbolize the return of the Goddess to her Maiden aspect, just as the Sun God has reached puberty. Weather lore associated with this sabbat is retained by the folk holiday of 'Groundhog's Day'. The Christian religion adopted a number of these themes, as follows. February 1 became 'St. Brigit's Day', and February 2 became 'Candlemas', the day to make and bless candles for the liturgical year. The 'Feast of the Purification of the Blessed Virgin Mary' adapts the Maiden Goddess theme. The alternative date of February 14 ( 'Old Candlemas', Christianized as 'Valentine's Day') is employed by some Covens. March 21 -- Vernal Equinox -- Lady Day -------------------------------------- As Spring reaches its midpoint, night and day stand in perfect balance, with light on the increase. The young Sun God now celebrates a hierogamy (sacred marriage) with the young Maiden Goddess, who conceives. In nine months, she will again become the Great Mother. It is a time of great fertility, new growth, and newborn animals. The next full moon (a time of increased births) is called the 'Ostara' and is sacred to Eostre, Saxon lunar goddess of fertility (from whence we get the word 'eostrogen'), whose two symbols were the egg and the rabbit. The Christian religion adopted these emblems for 'Easter', celebrated the first Sunday after the first full moon after the vernal equinox. The theme of the conception of the Goddess was adapted as the 'Feast of the Annunciation', occuring on the alternative fixed calendar date of March 25 ('Old Lady Day'), the earlier date of the equinox. 'Lady Day' may also refer to other goddesses (such as Venus and Aphrodite), many of whom has festivals celebrated at this time. April 30 -- May Eve -- Beltaine ------------------------------- 'Beltane' means 'fire of Bel', Belinos being one name for the Sun God, whose coronation feast we now celebrate. As summer begins, weather becomes warmer, and the plant world blossoms, an exuberant mood prevails. It is a time of unabashed sexuality and promiscuity. Young people spend the entire night in the woods 'a-maying', and dance around the phallic Maypole the next morning. Older married couples may remove their wedding rings (and the restrictions they imply) for this one night. May morning is a magical time for 'wild' water (dew, flowing streams, and springs) which is collected and used to bathe in for beauty, or to drink for health. The Christian religion had only a poor substitute for the life-affirming Maypole -- namely, the death-affirming cross. Hence, in the Christian calendar, this was celebrated as 'Roodmas'. In Germany, it was the feast of Saint Walpurga, or 'Walpurgisnacht'. An alternative date around May 5 (Old Beltaine), when the sun reaches 15 degrees Taurus, is sometimes employed by Covens. (Both 'Lady Day' and 'Ostara' are names incorrectly assigned to this holiday by some modern traditions of Wicca.) June 21 -- Summer Solstice -- Litha ----------------------------------- Although the name 'Litha' is not well attested, it may come from Saxon tradition -- the opposite of 'Yule'. On this longest day of the year, light and life are abundant. At mid-summer, the Sun God has reached the moment of his greatest strength. Seated on his greenwood throne, he is also lord of the forests, and his face is seen in church architecture peering from countless foliate masks. The Christian religion converted this day of Jack-in-the-Green to the Feast of St. John the Baptist, often portraying him in rustic attire, sometimes with horns and cloven feet (like the Greek god Pan)! Midsummer Night's Eve is also special for adherents of the Faerie faith. The alternative fixed calendar date of June 25 (Old Litha) is sometimes employed by Covens. (The name 'Beltaine' is sometimes incorrectly assigned to this holiday by some modern traditions of Wicca, even though 'Beltaine' is the Gaelic word for 'May'.) July 31 -- August Eve -- Lughnassad ----------------------------------- 'Lughnassad' means 'the funeral games of Lugh', referring to Lugh, the Irish sun god. However, the funeral is not his own, but the funeral games he hosts in honor of his foster-mother Tailte. For that reason, the traditional Tailtean craft fairs and Tailtean marriages (which last for a year and a day) are celebrated at this time. As autumn begins, the Sun God enters his old age, but is not yet dead. It is also a celebration of the first harvest. The Christian religion adopted this theme and called it 'Lammas', meaning 'loaf- mass', a time when newly baked loaves of bread are placed on the altar. An alternative date around August 5 (Old Lammas), when the sun reaches 15 degrees Leo, is sometimes employed by Covens. September 21 -- Autumnal Equinox -- Harvest Home ------------------------------------------------ In many mythologies, this is the day the Sun God, the God of Light, is killed by his rival and dark twin, the God of Darkness -- who was born at Midsummer, reached puberty at Lammas, and lives a mirror-image life of the Sun God. From this mid-Autumn day forward, darkness will be greater than light, just as night becomes longer than day. So it is a festival of sacrifice, including that of the Sun God in his aspect of Spirit of the Fields, John Barleycorn -- for this is the final grain harvest. The Christian religion adopted it as 'Michaelmas', celebrated on the alternative date September 25, the old equinox date (Old Harvest Home). (The Welsh word 'Mabon', meaning 'son', is used by some Witches for the name of this holiday, although such usage is recent and not attested historically.) GENERAL PRACTICES ================= The roots of the religion called Wicca, or Witchcraft, are very old, coming down to us through a variety of channels worldwide. Although any general statement about our practices will have exceptions, the following will attempt to present a basic foundation for understanding. Some of the old practices were lost when indigenous religions encountered militant Christianity and were forced to go underground for survival. The ancient mystery religions were lost when the practice of the rites were stopped and the old verbal traditions were no longer available. Parents transmitted their traditions to their children down through the centuries with parts being lost and new parts created. These survivals, along with research into the old ways, provide a rich foundation for modern practice. Other factors contributing to the revival of the Craft are archeological and anthropological studies of the religious practices of non-Christian cultures, the works of the Golden Dawn and other metaphysical orders, and the liberalization of anti-Witchcraft laws. Modern Witches hold rituals according to the turning of the seasons, the tides of the moon, and personal needs. Most rituals are performed in a ritual space marked by a circle. We do not build church buildings to create this ritual space -- all of Earth is in touch with the Goddess and so any place may be consecrated to use for a rite. within this sacred circle, two main activities occur -- celebration and the practice of magic. Celebration is most important at the major seasonal holidays, called Sabbats. At these times the myths of that particular holiday are enacted and dancing, singing, feasting, and revelry are all part of the festivities. On these occasions we celebrate our oneness with Life. Magic is more often performed at gatherings called Esbats, which coincide with the phases of the moon. Types of magic practiced include psychic healing sessions, the channeling of energy to achieve positive results, and work toward the individual spiritual development of the coven members. Magic is an art which requires adherence to certain principles. It requires a conscious direction of will toward a desired end. It is an attribute of magic that what you direct your will toward will return to you three times. Therefore, Witches are careful to practice only beneficial magic. When the celebration, teaching, or magical work is finished, the blessing of the Goddess and God is called into food and drink which are shared by all. The circle is opened and the space is no longer consecrated. To create the circle and the working of magic, we use tools to facilitate a magical mood in which the psychic state necessary for this kind of work can be achieved. The tools are part of a complete and self consistant symbolic system which is agreed upon by the participants and provides them with a 'map' for entry into unfamiliar psychic spaces. Such a system, like a map, is arbitrary and not 'true' in an absolute sense; it is a guide to a state which is ineffable and can be most clearly reached through poetry and 'starlight' vision. A primary tool, which is owned by most Witches, is an athame or ritual knife. The athame is charged with the energy of the owner and is used as a pointer to define space (such as casting a sacred circle) and as a conductor of the owner's will and energy. Other important tools are the symbols on the altar which denote the elements: earth, air, fire, and water (some 'maps' include spirit). A pentacle (a pentagram traced upon a disk, like a small dish) is often used to symbolize earth and its properties -- stability, material wealth and practical affairs. Alternatively, a small dish of salt or soil can be used to symbolize the earth element. A ritual sword is usually used to symbolize air and its properties - - communication, wisdom, and understanding. Alternatively, a thurible of incense or a bell may be used to symbolize the air element. A candle or wand is used to symbolize the element of fire and its properties -- will, transmutation, and power. A chalice of water is used to symbolize the element of water and its properties -- cleansing, regeneration, and emotion. In traditions which include the symbol of spirit, an ankh, quartz crystal, or some other object is used to symbolize spirit and its properties -- perfection, balance, illumination and eternity. There are many other minor tools which are used for some specific purpose within magical workings, but the tools described above cover the basic tools used in the practice of the religion of Wicca. Since these tools are merely the conductors of personal energies, as copper is a conductor for electrical energy, most covens provide some degree of training in psychic development to strengthen each memeber's ability to participate in the religious activities. Each individual decides what level of such training is useful for them. We see psychic abilities as a natural human potential. We are dedicated to developing this and all of our positive human potentials. The energies raised by these practices and other religious activities are directed toward healing ourselves and the Earth, and toward diverse magical workings. SELECTED BIBLIOGRAPHY ===================== 'Drawing Down the Moon' (revised ed.) by Margot Adler 'Buckland's Complete Book of Witchcraft' by Raymond Buckland 'What Witches Do (2nd ed.)', 'Eight Sabbats for Witches', 'The Witches' Way', 'The Witches' Goddess', all by Stewart (& Janet) Farrar 'The Spiral Dance' by Starhawk 'Witchcraft Today' and 'The Meaning of Witchcraft' both by Gerald Gardner 'The Holy Book of Women's Mysteries (V. 1 & 2)' by Z. Budapest 'ABC of Witchcraft', 'Natural Magic', and 'Witchcraft for Tomorrow' by Doreen Valiente The Truth About Witchcraft', a Llewellyn Educational Guide [NOTE: Much of the foregoing information was originally issued as a 'press release' by Covenant of the Goddess. While whole portions were left basically intact (aside from the correction of spelling errors), other sections (especially the material on holidays) were substantially rewritten and expanded by Mike Nichols, who assumes full responsibility for any inaccuracies thus incurred.] ============================================================================== BASIC TECHNOLOGIES OF WITCHCRAFT This is the outline for a collection of four semi-formal training sessions for people interested in starting out in "The Craft" or Neopaganism. It is intended to give enough grounding to effectively participate in ritual, with the expectation that those that are really dedicated, skilled, and/or interested will undertake further study. Since this is for beginners, there are no textbooks, no required reading, and the course only deals with such material as can be taught in four 1-1/2 to 2 hour informal sessions. I. DAY ONE: Neopagan Traditions The first day's material is a basic overview of Neopagan history and tradition, intended to make people more comfortable with the subject. A. History of The Craft Examine two topics to show how they influence the modern witch: how Neopagan witchcraft grew out of and borrows from the Gardnerian Reformation, and how our Craft Law developed from a variety of traditions and needs. 1. Origins, Ancient (?) and Modern Fact before theory: discuss the evolution of witchcraft from Gardner onwards, then overview the evidences that witchcraft is a pre-Christian and (possibly) pre-historic religion. a. The Gardnerian Reformation Discussion of Gerald Gardner and both the original and modern versions of Gardnerian Witchcraft (with a quick side-line into its off-shoot and competitor, Alexandrian Witchcraft). b. The Church of All Worlds and Neopaganism History of the Church of All Worlds and its contri- butions, including the word "neopagan" and "Green Egg", the journal in which the framework of modern, Neopagan witchcraft was developed from the framework of Gardnerianism crossed with Greco/Roman and Egyptian pagan traditions. c. The Non-Pagan Branches of the Craft Other types of witches: Feminist Wicca, Church of Wicca, the Masonic Druids of England, and the Family Tradition- alists. d. Evidences of Stone-Age Witchcraft Discuss some of the evidence that witchcraft carries on a tradition with stone-age origins and a 10,000 year history, both pro and con. Emphasize that there is no conclusive evidence one way or the other. 2. Craft Law, Ancient and Modern a. The Reasons for Craft Law Discuss how the in-bred fear of of the Powers of Evil, combined with the need to trust each other against the Inquisition, gave birth to the concept of Craft Law. b. The Wiccan Rede "An it harm none, do what thou will." Stress both the libertine and the disciplinarian interpretations of that law. Discuss the Law of Karma, and how the Wiccan Rede (interpreted properly) becomes more of a safety rule than a Commandment. c. The Rule of Secrecy Gloss quickly over the Inquisition (everybody knows enough), and examine some of the evidence that a "witch- hunt" is being begun. Encourage the students to recognize that the decision to be public or secretive has to be made by each individual, and they have the right to expect others to respect their privacy on this matter. 3. Magick in Theory and Practice Magick is the unifying force in all of the Neopagan Traditions. To lay the groundwork for Day Two, explain the basic theories of magick, and how they influence the design and practice of Neopagan ritual. a. The Basic Rules of Magick Explain that the central theory of magick is that reality can be altered by a sufficiently strong will, focused by the proper ritual. For comparison and contrast, mention Bell's Hypothesis, from quantum physics. Discuss seriously the possibility that all that the magician alters is his own mind and awareness of how the world works. b. Magick and Neopagan Ritual Define the two classic types of ritual: religious and magickal, or (better terms) theurgical and thauma- turgical. Show how magick is used in both, and where the rituals diverge. B. The Magick Circle Even more than the pentacle, the Magick Circle is the central symbol of Neopagan Witchcraft. The final topic for Day One is the purpose, symbolism, and protocols of a pagan Circle. 1. Purpose and Symbolism a. Ceremonial Magic and Qabbalism versus the Pagan Circle Most people get their idea of what a circle is for from the Ceremonial magicians and kaballists, who use it for protection from outside magick. Emphasize that the quantum leap that Gardner made was to think of using the circle INSTEAD to keep beneficial magick WITHIN the ritual area until it is fully built-up, focused, and directed. b. The Power of the Circle: The Five Elements Discuss how the classic Four Elements of Greek science are the symbols for four types of power, four states of matter, four types of personality, and so forth, showing correspondences. Highlight the difference between elemental power, psychic power, and divine power - and the similarities. Explain how the elements are used in casting the circle. c. Ritual Tools Discuss one-by-one the tools that a witch uses to focus her mind - the athame, the elemental symbols (salt or a pentacle for earth, a candle or lamp for fire, the incense and the wand for air, the chalice for water), the magic mirror, the sword, candles, herbs, and the use of images. 2. Conduct within the Circle Two final bits of information needed inside the circle: the directions of casting and the integrity of the circle. a. Widdershins and Deosil Define the terms (deosil = clockwise, widdershins = counter-clockwise). Explain that widdershins is often mistaken for evil, but show that the difference is more accurately raising or bannishing power. Stress that, in order to get along, when in doubt, go deosil. b. The Integrity of the Circle Remind people that, since no evil magick is involved, there is no RISK involved in leaving a circle. However, stress that since a circle is supposed to CONTAIN energy it should not be punctured hastily or unnecessarily. Teach how to open and close gateways in the circle, and when to and not to do so. ============================================================================= II. DAY TWO: MEDITATION AND VISUALIZATION The second day's concentration is on the mental aspects of magick and ritual work, and is mostly in workshop form. A. Meditation Describe meditation as a means of altering your mental state by relaxation and concentration. Contrast meditation and trance state. Discuss the use of posture (asana) and paradoxical breathing (pranayama) to attain a meditative state, then do a few quick exercises. B. Visualization(s) Explain the difference between imagining and visualizing, then stress the similarities. Stress the fact that visualization is something that you will continually get better at - but there is still no "wrong way." Then lead the students through the following exercises: 1. Grounding and Centering Using the seven chakras as steps along the way, guide them to visualize energy being drawn up from the Earth and blown through the tops of their heads (at the crown chakra) in a free-flowing fountain. Then (if they seem up to it), guide them to mold and direct that energy flow into a circle, then a sphere of blinding white light. Have them draw the circle back down through their spines until it is returned to the Earth. 2. Contacting Your Magickal Self Get them as relaxed as possible and in a deep meditative state, then starting with a visualization of a Safe Place in the forest, lead them to a fairy hill, then through the Maze of the subconscious until they are somewhat lost. Guide them to a long stairway, then through the door at the top. Then set the mental setting - that at the doorway they change into a powerful magician, and suddenly all of the tools and symbols in the room are meaningful. Instruct them to study the tools for a while. After a minute or two, lead them back out through the maze, then to the clearing, and wake them back up. 3. Aura Reading and Healing a. Diagnosis Guide them to ground and center (as II.B.1, above), then stand in front of an evenly-lit white wall. Have them open their eyes and stare at a point in the distance beyond the instructor. (Note: this will for some of them be the first time that they'll be channeling power with their eyes open, so take your time.) Instruct them to look for the greyish line around me (that is actually an optical illusion). Once they've found it, instruct them to visualize it being replaced with a wash of color. Have them examine it for variations in thickness or color. b. Treatment Point out an ill or sore region on the instructor's body. Have them examine it for variations in color or brilliance. Pick one student, then have him wrap his hands in the energy that he's drawing, then "tune" it to the color of the healthy areas in the aura. Instruct him to use his hands as if he were rubbing on oil or paint to color over the sick area, visualizing the new color (healthy energy) replacing the older area, and continue until the color stays changed after he's no longer touching it or until he gets tired. =========================================================================== III.DAY THREE: BASIC RITUAL TECHNIQUES The previous two courses teach the full minimum necessary to work solo magick. The remaining two days will concentrate on group ritual. In Day Three, we will discuss the basic techniques. To explain the outline, relate the outline of the three Essentials of Eastern magick - mandalla, mantra, and mudra. A. Mantra - Music and Chanting Discuss the three types of mantra most often used in Neopagan ritual: memorized chants (for creating and focusing the Group Mind), impromptu chanting (for advanced meditation and growing together), and plainsong (for worship). 1. Memorized Chants Teach them the chants listed below. Then run quickly (for familiarization purposes only) through "We Wander Now", "Hoof and Horn", "Burn Bright", "Circle 'Round the Fire", and any others that I can remember on the spot. a. "We All Come from the Goddess" We ALL - COME from the GODdess AND to HER we SHALL reTURN LIKE a DROP - OF - RAIN FLOWing TO the O-CEAN (repeat) b. "I Circle Around" I CIRcle aROUND, I CIRcle aROUND ... the BOUN-'DRIES OF the EARTH ... WEARing my LONG tail FEAthers AS I GLIDE ... WEARing my LONG tail FEAthers AS I GLIDE ... (repeat) c. "Air I Am" (evenly spaced, every syllable emphasized) Air I am, Fire I am, Water, Earth and Spirit I am ... (repeat) d. "The Goddess Chant" iSIS, aSTARte, diANna, HECaTE, deMEter, KALi - inNAna (repeat) 2. Impromptu Chanting Discuss the uses of impromptu chanting: ecstatic magick (where one can't count on elaborate chants) and for deep probing rituals, where they are used for free association. As an example, demonstrate the three-word style that Starhawk teaches in SPIRAL DANCE. Emphasize the use of beat and tempo as unifying factors. 3. Plainsong For contrast, sing the NROOGD classic, "O Earth Mother" to demonstrate that not all ritual music needs to be in the form of basic chants. B. Mudra - Movement and Dance 1. Ritual Dance (This section has not yet been finalized. Current plans focus on simple circle-dance steps, the famed "spiral dance", and then brief discussion of free-form dance and ecstatic ritual.) 2. Theater Techniques Remind people that one of the purposes of ritual is to catch and hold the attention of Child Self, and point out that the language that Child Self speaks best is melodrama. Instruct them that gestures and actions in the Circle should speak loud enough that words are not necessary. Then, since they undoubtedly won't get the point, do two exercises to rub their noses in it. a. Banishing Exercise Set up a circle, then pick out someone who seems to know a bit about magick. Get him to go to one of the quarters and ground and center. Then have him visualize a threat approaching from his quarter, and tell him to do a banishing. (He will inevitably do something traditional, elaborate, and sterile.) Relax him, then ask the class how THEY would have reacted, if THEY were attacking the circle, to what he had done. Pick an absolute novice, put him in the same place, ground and center, pump them up with melodrama and heroics, then describe a different menace and instruct them to scare it off, turn it away (don't use the word "banish"). See if the gestures aren't more dramatic. b. Charging Exercise Pick a couple who seem to know a bit about magick (if possible), and have them ground, center, and use the wand and chalice for a symbolic Great Rite. (See if they do anything more sexual than just stick the wand into the cup - I doubt it.) Relax them, then point out to the class that the energies to be raised in this exercise are to be earthy and sexual, EXACTLY like the "rush" or thrill of heavy flirtation. Then pick the most COMPATIBLE-looking couple (if possible) and repeat the exercise (and see if they don't make it more energetic). ============================================================================ IV. NEOPAGAN SYMBOLISM Today's lecture has two purposes. First, we will deal with the legends, meta-legends, and conventions that form the basis for most Neopagan ritual. Then we will discuss the purposes behind a witchcraft initiation, and walk through the one that the graduates of this class will perform. A. Theology/Thealogy Theology and thealogy (the alpha-ending, Thea, being the Greek feminine ending) are outlined to show how Neopagans relate to their own and other people's choices of gods. The hook on which this will all be hung is that most of the Gods represent facets of human experience personified. 1. Forms of the God Discuss the various types of masculine gods that appear in pagan and Neopagan myth: the Sun-child, the Horned Hunter, the Sensitive Artist, and the Lord of Death. 2. Forms of the Goddess Discuss the image of the Three-Fold Goddess: the Maiden, the Mother, and the Crone. B. The Wheel of the Year Read aloud the story of the Wheel of the Year from THE SPIRAL DANCE, pages 28 and 29. Point out that this is the solar calendar, and relate it to the agricultural cycle. Then add the mystical component by telling the story of Persephone's descent into the underworld, showing how it relates to the Wheel. C. Initiation Tell the story of how Osiris was slain by his jealous brother, Set, and how his sister/wife Isis went down into the Underworld to gain the secret of resurrection from the dead (for reminders, use Wilson's account in COSMIC TRIGGER). Discuss how Isis's humiliation in the land of the dead compares to the psychology of initiation (with a brief aside into Paul's revelation of Eleusis: "Except a seed of grain fall into the Earth and die, it cannot rise again"). Use this and the discussion from Day One of how Craft Law arose to outline the dual purpose of a witchcraft initiation: to lead the initiate through humiliation and death into elevation and new life, and to bind the initiate to the laws necessary for the group experience of the Craft. Finally, if time permits, do a walk-through of the initiation to familiarize the candidates with it, then give them their scripts to memorize. =========================================================================