All One Wicca: A Study in the Universal Eclectic Tradition of Wicca

A l l One Wicca A Study in The Universal Eclectic Tradition of Wicca (Revised tind Expanded)

Kaatn/n MacMorgan

Writers Club Press San Jose N e w Yori: L i n c o l n Shanghai

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For Apollo. Phoenix, Loga", the nwndcrfitl people ai belief'iel.iom Ti'fju kaoio rut us "Yiiitdsm%er" tirtd ilw members of Cot-en of the Fur Flung Net. H r who shows loin- is blessed.

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Foreword

A l l One Wicca into the

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All One Wiicn began Ha journey in 1993. tlie work of a novice priestess i n a religion that was just beginning io calch on w i t h ihe public. W h e n it was first miirketfcd to publishers, m a n y of them had never even heard of Wicca. Respected publishers ıha t h a v * since published grand works on Wicca senl lovely letters of rejection, slating flatly lhat Ihe religion was too obscure to attract any readers, or that the book would be belter published by a specially house- Specially houses called i l too specific or too sdlolarly, or argued lhat tile author's first page con­ tention. "This is not N e w A g e , " rendered II impossible to publish by their iiTftii n i /rttion. i n January of 2001, AllOne Wicca, now available In a free, online edi­ tion, began its sixth year as one of the m i t t read unpublished manu­ scripts in existence, garnering a respeelabli: f l l new hits a day a l its websile, hltp://bool;.cuew-org- Browsers were encouraged to report typos, dispute information, and share thedr opinions. A s 11 result, Ihe editorial staff of A l l One Wicca numbers in the thousands. This revised and expanded edition of A l l One Wicca was Specially prepared for the on-demand and epublishing market, and includes almost 50 pages of content n o l available at the website. Fans of the free edition w i l l find tile quality and depth uf information the website offers maintained in this format, with clarification and more in-depth

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detail o£ some o l the subjects glossed Over i n the original w i n k and new Issues not previously discussed.

Introduction W h a t is W k c a ?

Wlcca is a religion based on the indigenous beliefs of the ancient penpies of Europe. L i k e all religions, W k c a i s a sel of mores and a relationship with the Divine- Ti d i d not develop in a straight line from indigenous beliefs, but rather has a long, tangled history w i l h routs in the British spiritualist movements o l the Late nineleenth century. It ÜIVEÜ; LtA lineage Eo Thelema, Theosiipliy. Buddhism, Egyptology, Greek and Roman mythology. Celtic romanticism a n d fiction and fact about the pre-Christian world of EUfOpC Wicrfl is not the m o d e m praetiee of the ancient religion of one group of people, instead, it combines portions of many different religious beliefs from many different European tribes with many o l the rational ideas that have evolved in Ihe past two hundred years Despite its ancient mots, Wieca is a m o d e m creation, a religion of an information culture, requiring that its members be gifted with the skill of telling myth from history flnd fact from metaphor. Many Wiccans speak in myth and i n metaphor of the roots o l their rc-ligiun, fostering the concept of a mystery faith. The dedlcant. the initiate a n d the scholar k n o w Wioca to be modern, while acknowledging Ihe power and appeal of the stories claiming it as Ihe oldest faith k n o w n to man. WjCCa is new, hut not " N e w A g e " . While many Winvans pmcEice the arts o l the N e w Age movement, like tarot and crystallomancy. Wicca 1

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itself is neither N e w A g e nor an a r t Many Wiccans also practice medicine, football and ceremonial magick. The presence of Wiccans ID these fields does not magically elevate Wieca In the status nf medical science, sport, or metaphysical system, It is only Wiccan praclioners of N e w Age arts that are " M e w A g e r s , " the rest of tisare students, mothers, scholars, authors and a thousands of other epithets we pick op by living life as best w e can. The mythical ' N e w A g e ' of fund a mental list fret, where militant lesbian vegans rule over enslaved men or Crowley-esq Lie sorcerers work through role-playing games to get inside children's minds, does not e*Lst. It was made up to frighten people, but frightening is harming, and Wiccans strive to harm none- We have no h i d d e n agendas, no schemes, no Secret societies and no passwords... our secrets are open for all who have eyes to see. We are normal citizens, your children, parents, neighbors, teachers Find friends, no more or less- evil nr scheming than anyone. .. maybe even a little nicer, alitde saner a little more polite. 1 k n o w there are a few misguided Wiccan souis out Ihere w i l h delusions of grandeur or w h o are in serious need of altitude adjustments, I've encountered them myself, b u l personal!ly and insanity transcend religion, because, as the sages say, "there's one in every bunch." The vast majority of us are not stereotypes or H o l l y w o o d images, but normal people w h o follow a minority religion- A t times, we must be loud and shout about our rights, disruptive w h e n they are trampled, aggressive w h e n Ihey are threatened, but for the mosl part w e are a peaceful people. A s our faith has g r o w n we've had problems w i t h people refusing to allow us our basic rights as a religion. Tn North Carolina, when a young Wiccan's family asked for balance i n a secular, public school's choral concert in which six of the nine songs were devoutly Christian, that Wiccan and her parents were heckled a n d taunted by the so-called "adults" of their community until the g i r i fled in tears. In Florida, a man w h o has asked for years for an end to Christian-exclusive Prayers at school meetings was " w h a c k e d " o n the head by a clipboard by a Christian school hoard member as he was ejected from a meeting-

Stud.en.lfi in h i g h sctumls and colleges wuaring pentatles, tule of the symbols of our faith, have been suspended lor wearing them In schools where sludents wear crosses and M a g e n David freely. Senator Bob Barr attempted (and thankfully failed] to limit the ability of Wiccans lo practice their faith on military bases. Wiccan gatherings cm private property have 01.1:11 disrupted by ignorant groups of people representing dangerous offshoots of Christianity, and Wiccans have been shot at, threatened and) generally harassed by these people. Perhaps in this Pseudn-Christianity's worst attack o n us. a 33 year old Wiocan girl in Detroit, supported wholeheartedly in her faith at home, was attacked daily by a mob of toughs chanting Christian hymns and lelling her she was going to hell, put an end lo her life to make diem stop when her family was ineffective at p u tting an end lo i l and school officials turned their back on her. A l the same time, some Wirrans have CTealed problems for themselves. Being Wiccan does not, for example, allow y o u to wander around nude on public properties where it is prohibited, or carry knives in prison. Being Wiccan diies not mean that you may wear your pentode jewelry in schools in which no jewelry at all is allowed, or that you can practice despite your parent's objections or behind their backs. Wicca itself is not an excuse to be a jerk, or to attack Christians for their beliefs, no matter what the nlhpr Christians have done l o y o u Wicca, as a religion, is not racist, religioee.nlric or abusive. There are Wiccans w h o are. however, just as every faith has Ihose that the Irue members of that faith can only wish w o u l d go away. I've attempted to include most of the shaded beliefs of Wiccans here for you to see. Thai's ¡1. N o secrets. O b v i o u s l y 1 haven't included in depth detail about every ritual...that's Insane, I couldn't create a disk or book large enough to fill w i t h everything about Wicca. These sins of omission are not attempts lo hide or misedueate, just factors of a l i m ited medium. Like the Abrahamic religions and other world faiths, Wicca is a religion that Is d i v i d e d into sects. Just as the sects w i t h i n the Abrahamic paradigm range from vastly differing broad groupings {i.e.: Jewish,

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M u s l i m , Catholic, ProtestartI) lu the i n d i v i d u a l or small seCls of various temples and churches (Hassidim, S u f i , Wesleyan. Seventh-Day Advenlisfs, Southern Baptist, elc.), the seels of Wirca, called "tradit i o n s ' " {01 "trads") arc diverse. A tradition usually includes family and personal beliels, passed d o w n through the years, or the beliefs and values of a group of people. Most Wiccan traditions fall Into o n * of five categories, although borrowing between trads is fairly typicalThese categories are Gardnerian based, Dianic based, Eclectic, Keconstructlonisl and ham-Trad, the shorthand name for "family-traditions" practices lhal date back over several generations of a rflnuJy. Cardnerian traditions and those traditions w h i c h have sprung nut of Gardnerian traditions are based on Ihe books of and practices detailed by Gerald Gardner, but the term " G a r d n e r i a n Tradiliun" also applies to many Fam-Trads w h i c h pre-date Gardner and seem similar to Ihosp practice';described hy h i m . Most m o d e m "Gardnerians" actually practice an eclectic amalgam of inflexible early twentieth-century Wiccan beliefs from Europe, incorporating various Fam-Trads in their quest for the " O r i g i n a l " Wicca. The oldesl proof of a pre-Gardnenan tradition mentioned in ihis book, the Maxchand Fam-Trad. dales (at leasl) to 1930, but has only considered itself " W i c c a n " since the seventies. This is typical of the older trads, m a n y of w h i c h have changed to fit a Wiccan m o l d in Ihe pasl fifty years. Dianic Traditions arc usually feminist placing the Goddess above the G o d in importance. Dianic traditions are more common on Ihe west COUt of Ihe United States, and ace> usually d i v i d e d into two groups; Dianic Wiccans (those accepting the G o d and GoddessJ and Dianic Pagans (monotheistic Pagans w o r s h i p p i n g only a Goddess.) O n the hast Coast. Cardncrian-based practioners outnumber Dianics substantially, but in the past 20 years, Ihe number of Wiccans considering themselves Eclectics and Reconstruetionisls has increased all over Ihe United Slates. Eclectic Traditions use a broad framework of traditional and historical practices wrapped around a core of beliefs regarding h o w the w o r l d works. Reconstruction ists aLso use a core of beliefs, but restrict

Kaatryn MaiMargan

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their study of histnrk al and traditutfial practices to one culture Of family. I^crotrucuonists range Itcini W k c a n Kecoixstructionisls. w h o seek lo practice the religion of M o d e m Wicca within a cultural framework, such .is Celtic or Hellenistic Wiccans, to pure cultural Recoiislruetionlsis. who leject Lhe W k c a n beliefs for resurrected or reconstructed religions of Ancient Greece, Rome. Ireland, arid elsewlltdre. Fam-Trads range from the well k n o w n to lhe obscure. Some are strict, like the Marchund trad, w h i c h has an epic poem that details both the history of the iamily and the rules o i ritual in explicit detail. Some, like the TociHB Family Tradition, have no written rules and consist of the teachings o i one person's litelime. The history and si^e of a tradition doesn't matter in Wicca, although it can feel nice to have a huge group of Colleagues and a stack of books to refer to. Some trads claim lineages thousands of years o l d and some are being created right now, hut the beauty of Wicca is that neither age nor numbers lend legitimacy to the praclioners of a tradition, their actions do. For this reason, size, w h i c h can mean the difference between a c u l l and a " r e a l " church in Christianity and other faiths, doesn't matter in Wicca. Some traditions consist of o n l y one or two individuals, and the largest have thousands. In Wicca, it is the shared beliefs, not their age or the n u m ber of believers, w h i c h make a tradition. Universal Eclectic Wicca, which this bonk is about, i s a broad-based Eclectic tradition, originally created to bring together the followers of several different groups whose leaders had learned from the same training circle. AItbough none of our covens were alike, we decided lo craft a " t r a d i t i o n " encompassing all of our beliefs. U H W is the result of that work. To the Skeptic, reading w i t h the purpose of ridicule or damnation, 1 ask vou lo remember thai Ihis is not some freak cult..-this is our reli¬ gion, respect i l as y o u respect your o w n . for our beliefs are as deeply held, f charge the Christian skeptic to read Matthew 7:1; "Judge n o t " and bide by it.

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To Ihı? traditionalist, the Wiccan w h o sayfl, " N o , ft most be done this way," I say " G r o w " our similarities outweigh our diilerences. This may not bp Y O L R tradition. I never said i l wan. To all, I challenge y o u with our A f f i r m a t i o n of Acknowledgment, the first piece of U E W writing any student learns- It stands as a leslirnony uf our intcnl In practice nur faith f w ourselves, wliile allowing others to practice Iheir faiths uniiindered: The Affirmation of Acknowledgment: f: I acknowledge the presence of other faiths on my 1

planet, indeed, right here in my city/town/village. I acknowledge thai the followers o l these faiths feel as strongly, maybe more so. than I do about mine­ l i : I forgive the other faiths and w i p e clean lite slate between us-1 cannot hold a person responsible for the arts of their faith; I cannot hold a faith at fault for indi­ vidual practitioners. It is not my place lo convert, or otherwise altera person's religion. I ir.vite. discussion of beliefs without judgment of those h o l d i n g them. Ill: I acknowledge that I may be wrong, and 1 have found comfort in Ihe fact that I m a y be right.

Contents

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I •!--!-• • Book One: Th. Religion

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Ek*>k f$M The GnmoiiE —

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B,xA Threr A f c n k c 4 L i K h i —

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!"•• h x i r A IVtioriarv ol Mndrm P i M T i Bonk H n Appendices and Help*

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337

Appmdit A: Journal Ponderances — — Appvndit 3: TheConolilutioriol Th# United State* of America

339

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Appendix C: Amendment* to theCormiliutlon ol the United Stales Appendix | i K. _ i

J6l : in^ hp Votr.

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Appvrkli* E T n * PnncipW^ oi W k n r be\t*i ...—_ Append?* f: The Full Chuter and Buk> or Hehfiion: Other. Thr N*w York Pagan Allura •• — AprnnduLi: Two Wrsiofli d The thfirftt' *PI IrW 1 . . h l d r " ar.i one of The God: .—

—J73 -575 -379 —385

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A p p e n d i x i i : Internet Resource G u i d e

389

Appendix T: 5fl Basic Concepts ci U F W Wiccan I earns i n the First arid Second Circles

391

Bibliography

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Book One: The Religion

Disclaimer: Throughout Ibis work 1 mention numerous types of Magickal and Religious people, ranging From Mages l o Seventh-day Advenli&ts. This should by no means be considered a validation o l these faiths and beliefs. 1 make no claim of maslery of ihese failhs or practices. W h i l e I have dabbled and mcan-dercd from Angelic Magick to 7en Buddhism, from Plato lo C r o w l e y to C u n n i n s h a m and back again. 1 am a l'riesless of Universal Eclectic Wicca.

Chapter One Achieving the First Circle

Universal Eclectic Wicca, a s the name suggests, is an E c l e c t i c trad i t ion. Webster's N e w World dictionary defines eclectic as "selecting or selected from various sources." U F W is based on not nne or IwO sources but an inlinite number o l sources, allowing the student to use any source he or she rinds useful, p r o v i d e d the context o£ the source is taken into consideration and respected. M u c h as the " W i t c h - C u l t " described in Gerald Gardner's Witchcraft Today grew and changed w i t h t h e addition and subtraction of various p e o p l e throughout t h e British Isles, our modern Wicca, fueled b y the rapid changes of the communication age, grows and changes w i t h the people w e meet through networking and a free press. C o u l d Gardner, or a more recent author, have predicted Ihe ritual on Gallows H i l l in. Salem, Massachusetts i n 1992, where Pagans of every creed and color marched to honor those persecuted in the name of religion? C o u l d the indigenous shamans of the Americas have predicted the thousands of non-native seekers abandoning their "European w a y s " to seek the spirits of the land? C o u l d any of us have predicted the vast Pagan comro unity of thu-Internet or the explosion of Paganism's popularity with young teens? In order to accept the changes that thousands of n e w s e e k e r s have brought to Wicca, w e must make the realization that no one was born

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without the abili ty to Contribute in h u m a n k i n d , thai each life-, tin m a l lei how insignificant, creates some small change. H u m a n k i n d without change is an u g l v thought, indeed. A n o l d bardic law include". |hp phrase "ever changing, ever learning, ever g r o w i n g , " and thai is our modem Wicca- We live in a beautiful time, for ail its strife and hardship, and the pace of change is always growing. A s children, m y grandparents had no television; m y mother (despile her dependency on it now) had no computer.. .1 cannot cumprehend m y lift without either. W h o knows what m y son will have at m y age? The changing nature of the world calls: for flexibility, not just cultural flexibility, but spiritual flexibility. Religion that is static ceases to be religion and becomes something frightening, so we must be constantly vigilant in our preservation of our upen-mindedness. We must accept the positive changes, and w h e n faced w i t h negative ones, adapt them to positive ends. Most of a l l , w e have to nnt fear them. Fear of change is the greatest cause of persecution! in our history, especially the history of North America, the cradle o f modern Eclectic Wicca. From die Zapatistas to the lnuit, the m a k e u p of this entice continent is a list of the oppressed. M a n y of the first settlers were escaping persecution w h e n they came here and dished it out to the indigenous people and others by the shovel full, claiming tlie entire time to be protecting their faith. M a n y have found their religions focusing not cm their god(s), but o n their persecutors, and entire sects of religions talk of nothing but "not letting 'em get to us," and spend hours weekly trying to prevent change. The most frustrating aspect of this fear of change is that it is often more consuming w i t h i n the groups w h o face the least persecution, the professional w h i t e male, and his affluent suburban Christian communitv. Contact with harsh w o r l d of the 1

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underprivileged seems to give those persecuted daily better things to do tluui worry about conspiracies or f o r m militias. Those currently persecuted can only look at those w h o have fallen and try to be stronger, h o u s i n g , not on the past, but on the futun; and the change it promises.

When no longer persecuted, churches and faith gnrups must change or (ace becoming locu&ed exclusively on the past If they fail to change, walls of fear and misunderstanding ran rise u p , culting the faith and lis practioncrs off from rcaliiv and allowing insane, corrupt or downright evil leaders lo run Iheir lives. From Jim Jones lo Ihe Televangelists ilrai bilk senior citizens out of everything lliey own, i i is a scenario that replays iiself every few years. Careers, lives, even souls are destroyed in m o m e n t while we jnsl shake our heads and m o u r n more "freaks" w h o have followed a leader we don't understand. "If is an U s ' and T h e m ' and anyone w h o isn't wiih the church is against it," a former fundamentalist told m e of iter experience, shortly after leaving such a church. "We're no longer a church, but a set of issues...if you're not Anti-gay, anti-choice and anti-woman, y o u are not welcome." Ihis same person noted a frightening trend: " N o t once were the teachings of Christ not attached to the church's political agenda. We were buffeted with tales of the past, and h o w everything is corrupted now." "That wasn't a church," she added, "That was a conspiracy cult* 3

The perceived persecution, at worst, can become real persecution. There is a metaphysical law that stales: "Belief creates Reality." Nowhere does it come into effect more visibly than w h e n the cycle of persecutor and perseculed becomes continuous. Take the example o l David Korean's Branch Dav id ians; Thinking themselves persecuted they began to prepare for a "war." Their preparations Led to their persecution, and then their war happened. The force of belief is very powerfoi. To prevent becoming another conspiracy cull, Wicea (or any religion) must be eclectic, and accept from all of its members while maintaining a high level of determination to not become the persecutors.. One need only hang o u l in a Pagan chat room for a short while to see a Wiccan who diis concept Ls lost upon. That there are anti-Christian Wieeans is a sorry fact oi our culture, many Wiccans are e*-Chrislians, and often there is nothing so obsessed about a religion aLS its former members. Hopefully, the day will not come when people focused on haling their old faith instead of practicing their new one are the majority, h u l we

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must a l l remain vigilant against these "haters" and teach them the path of love. A l a friend's hand fasting (a Wirrnn ma rriage ceremony), the H i g h Priestess passed around a chalice made o l a wineglass covered i n sofi, unfired polymer clay- A s w e passed the glass around, our lingers touched the clay, leaving a myriad o l fingerprints, and other marks. The Priestess fired ihe clay during Ihe reception, and as the las! gift, gave them the chalice. "Everyone w h o lunched your ceremony touched this," she told the couple, "and this is to remind y o u not only o l those w h o touched your ceremony, but of Ihe millions w h o touch your life, mostly with fingerprints you'll never see." 1

Wicca is much like that chalice, w i t h a fingerprint appearing for everyone w h o touches it. Many of the fingerprints are small, and hardly noticeable, a few are strong, and firm, their owners easily identified. In some places, ppoplp havp made Iheir mark on Wicca by pulling at the clay, or scratching Iheir initials i n it. These people serve as a reminder to be selective in w h o we trust. The Priestess d i d not simply leave the chalitc out for anyone to touch, but gave it lovingly lo friends, lamily and caring bystanders. Unfortunately, with a religion, we can't give the faith lo those we know alone. N e w people come into Wicca everyday, Irom many different backgrounds. A s Wiccans, w e have to work around Ihe gouges in the clay some of them leave behind. We need to remember that if the public meets only one of a group, it is that person w h o Ihe group is judged by. Certainly the marks of Scott C u n n i n g h a m and the like do Wicca a great honor w h e n used as examples, but negative examples exist. A s Wiccans defending our faith, it's our job to note these negative examples, and learn from them; w h i l e providing good examples ourselves. It's n o l always easyMany people believe that Modern Wicca, in its earliest incarnation, was created by Aleister C r o w l e y Even Gardner, in the aforementioned work, acknowledges that possibility, w h i l e proposing the idea that Crowley learned from Witchcraft.' N o g o o d interpretation o l the works of C r o w l e y is complete without at leasl an overview o l Ihe writings of 1

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the fo un d Bn. o l early M o d e r n Wicca. Similarly, .in understanding oí early twentieth century Wicean authors is o n l y reached by understand¬ ing the paradigm cıealed by Crowley and hin contemporaries. Unfortunately, aıı uninformed overview of Crowley can ercale w i l d ideas in those searching (or a way to condemn Wicca- Cerlainly his philosophical fingerprint was apparent on tire chalice o l Wicca when a N o r i h e m N e w York Christian Activist referred io Wlccansas "Followers of the dark Magician Crowley w h o claimed to be Salan himself."^ C a u t i o n , therefore, is the guideword i n our Eclecticism, what we include reflects w h a l w e are- This does not negate the importance o l Eclecticism, but a religion comprised of someone else's rules and rites falls into inevitable decline. We must be inclusive and w a r m , just as the ancient peoples w h o practiced the foundations of M o d e m Wicca were. Like ihern, we must welcome a n d process new ideas while maintaining Ihe o l d , and incorporate n e w information and technolo­ gies into our practice without forgetting their roots. Eclecticism in Wicca is no I, as some traditionalists have claimed, a losa of our ancestral history as Wicoans., but a celebration of the H i s l o r y we are making n o w as humans- By embracing Eclecticism, we are merely doing what was done befort... improving. The earliest Witches d i d it, the wise w o m a n , shaman a n d d r u i d . i n a natural reli­ gion, eclecticism and evolution are unavoidable- It is n o l our way lo light nature.

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A s I w a l k e d into a class he was teaching, a friend and metaphysical scholar had written the following i n a bold h a n d across a wall o l black­ boards in a ron d o w n high school. The students, w a i l i n g for a qoeslion and answer session o n Wicca, read: Contémplale the f o l l o w i n g i t alem ents: 1. Matter exists in every galaxy it is universaL 2. A i r is a need we ail share it is urtiversal3. T h a i screwdriver works o n all screws i l is universal.

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Three m e a n i n g IIIUJ w o r d , this isn't that uru.-iim.nlQn in CtiL' English language. Universal means ever-present, everywhere, throughout ihe universe . It also means Ihe Entirety, everything that was, is or w i l l he. li also means usable by and for everything, 1

Wicca conforms to all of Ihese definitions- l l is ever-preseni, i l we could travel to any location, at any point In lime. Wicca. lli.it is. lire laws and beliefs thai comprise Wicca, w o u l d still be ineflecl. Obviously the ethics w o u l d differ from situation to situation, but the basic religion w o u l d slay the same. Wicca is not limited b y one's location. A | the same time, Wicca encompasses The A l l , and The A i l is encompassed in Wicca. U n l i k e many faltha, we d o not believe the soul has a pari of d i v i n i t y thai is separate Irom our body and m i n d . W h i l e philosophers like PlalO taughl that the d i v i n i t y manilesled by the unity o l the various parts o l ihe P s y c h e / S i u l was a state to be achieved ' , we teach l h a l total integration is there from the starr, giving us unlimited power, control of our o w n destiny and ihe Will to d o anything, best described in the calchphrsse from Robert Heinlein's Stranger i n a Slrange Land coined h v T l i e C h u r c h of A l l Worlds: •Thoua'rl G o d We are Godfdess). This does not mean w e are m i l tinman, or better, only thai divinity, with all its meanings, is w i t h i n us. a part of us. In Wicca. Ihis is sometimes called Manifest Divinity, and means |hat everything is divine, bach moment in life is viewed spiritually, so each ordinary Ihing becomes a lesson, with w o r k , the littlest things have huge revelations, as shown in this humorous tidbit 1 wnile a few years ago tor m y newsletter. The G r e e n : h

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The D n n u l Inspiration comes from strange places, in this case, a donul. N o t jost any donot, but a plain donut...lonely, boring, brown, tasteless, perfectly normal and sitting there in a bos that started out w i t h nine, three cinnamon, three sugared, and three plain.

fin two weeks il .. - doilut sat alone in a bo* at my lover's parents house, unwanted and unattended. When i l disappeared, box and a l l , I was ton embarrassed to ask where It had gone, so i d i d n ' t , just let it lay, and thought o n it- You know, I felt sorry for that donut, deprived of a sweet coating, it dried ont, aged, and was thrown away, just because: it wasn't special. r

T h a i donot was like h u m a n k i n d , like too many pentpie w h o brush up against the cinnamons, sugared and chocolate glared lo get a sparkle of difference, a dusting cA significance, or, worse yet, they gaae up at heaven waiting for some celestial custard filling, or Raspberry Cream, or Dutch A p p l e Mousse lo make them different, special, jrfjrufrrjrrl. You know, there is a beauty in a plain d o n u t There is no distinction made between the spiritual and Ihe physical... Everything is divine, a lesson. Everything is Wlcea, even a donut, no matter h o w stale. I like to call this k i n d of perception "revelation in the i r r e l e v a n t " It begins with Ihe conscious decision to learn something from the mosl meaningless stimuli. I l starts as a mental workout, but before long, the lessons come wi|h no w o r k at ailThe universality of Wieca also means that Wicca can be used by all and anything can be used in Wicca. A s long as the Five Points o l Wiccan Belief are there, and the other basic beliefs are met, any religion can be called " W i c c a n , " there is Wiccan Druidry, Wiccan Judaism, even Wiccan Christianity. The laws ol Wicca are relevant lo A L L religions, and all aspects of l i f t This is because the laws of Wicca are not commandments or Ihe subjective rules of a deity but die rules y o u can recognize just by looking around you. Those laws that are metaphorical, such as Ihe L a w of Return, when proven by physics such as "For every action there is an equal and opposite reaction,' or laws of natural science w i t h extraordinary proofs, are 1

lf>

¿11 One Wicca

said to be metaphysical. Metaphysical laws can be proven, with experimentation, as surely as can gravity. Lastly, universality also means that we are a l l , Dianic, ere pushing and you didn't push hard enough to lose eontiol of the hall. Now push tilinrd" 1

16

A l l Oac W k ç j

"J m not gonna pıtstı it lutrdi" "just push it Kul. you can see it can't uon?" I pushed the İvil hard again, it swung out front me, and curved slightly, as ii apptoached. i avoided il. icaugln n on the second swing. "Why did you menv?" "BCLBIISL- i m not a mown.*

"Why did you stop it ihc second time and not the first?" "if i grabbed ii the first time it mould'vcknocketl me offthe bca" "Thai's the difference Irelneen thinking magickally and thinking like a sheep. The Magus ducks the swinging perululunı. as Hermes Trrsmrgrstus says, white the slieep fust gets knocked around, if you laid a choice, push blindfolded or ioiihoui the blindfold, wliich n each thn.-\id ceases to hold you dmm, You float earetcs-Ju rrrruuyrr tlv air turning to see your motionless body lying on the floor i-ehind you. You smile, and a feu- seconds pass before the snrile readies uour face below uou. You notice a silver umbilical cord lying uou to your tiody. which is safe on Hie guardian earth, without a further care, uou turn nnd drift up. through the rafters, the roof, whatever, into the night sky. You push yourself up. {optional; past the lights of the cily, the smog and heal until you come ¡0 pure air) into a black sky dotted leith millions of stars. A wind carrying an eleClrie charge SO fierce that you can smell it, pustiesyou around unlit you are inches away from a wall of glowing light, winch shimmers with pjilses of color like minute lightning flashes. You reach oul and touch the wall, and are sucked into a fast moving stream of light and air. which carries you impossibly fast From your r

r

Ktttryif KiatMarean 4 3

positron within tlie wail, you can get Üre semi-sphere of a far-off eartli. bluegreen and brown behind you. the lights ofcities twinkle tike Christmas tights, adding to its splendor, and a network of paths similar to the one you ore orr encircle it in a warm net. You step oul of the wall into another and are pulled in another direction, toward black clouds that butt up against each other in angry protest. You enter these clouds, dropping Out of the energy Stream, and feel the caress of lightning as il passes through uou. A weight begins lo fill you. nml uou drop several inclres. tire pressure •strong enough to make uou feel as if you're about lo explode. With a great rip of thunder, the rain begins and the pressure begins to ease. Hie water pouring through the clouds and through you onto the ground below. Rained oul. you feel a little drained, so you hook the energy stream once more, feeling its energy revitalize you. You float some more, allowing yourself to be tossed jîinjjjf by the wind and tire energy fields, until you see a circle of stones beneath you. like Stonelıenge. onlu smaller. You touch upon Hie stone at Ilır center of the ring and feel an energy from it. sim­ ilar lo the one in the wall. You allow yourself io pin with the stone's energy fora moment, then press off once more, finding an equilibrium between the draw of tire earthy Stone and tile airy fields of errergy. You point a finger at the stone, and a line ofenergy crackles from your hand and reaches it. You can see energy from the stone trickling into Hie line, and feel it filling your hand, with your other hand, you create a line between your body and the energy field above you. and for a few moments, you are pidled by tlie two forces, which yield to you and begin to strengthen you. After a few moment*, you allow the Sines to disintegrate, knowing you can draw in no more power. You place uour Imnds palm topalın and a globe of energy forms around you. You concentrate for a moment, noticing the umbilical thai stretches the miles lo your body. You watch as it detaches from you and attaches to the bubble. There is a slid­ ing sound, and your ears pop. and you find yourself standing above your Ivdy. You stretch out your hands, aıui t lie I'ubble nvlds into the body as energy Crackles from your hands and is pulled into the body. You allow your left hand to drain itself dru. and l>vn watch as your right liand logins to dis­ integrate, fingers, arms, shoulder, all forming into lines of Sight, you Sook briefly before you allow yourself lobe fully draion back, and notice the smile is still there, peaceful, wui serene...You notice us you regain control of your

U

A l l Oac W k c a

Sinus thai She little threads do not reform. you've escaped them, and if they comeback, il u-itt beat your request.

*

•

•

"This is only a test.. The Fine Visualization The Fin? Visualization creates Ihe mindset o f a challenger, a very powerful thinking and leeling method, w h i c h w e train ourselves i n . The Fire consciousness is usefully invoked at any time where w e must be • • . M I through pain, o r even i n s o Called "lesser Stresses like exams, or defending a thesis. There is a feeling o l being d r a w n or directed i n this visualization, like the soul has more important things to do than the body. This can help put y o u into perspective about your l i f e - A r e your greatest worries ready as bad as all that? r

Begin this visualization like the other ones, only be sure you're w a r m w h e n you d o it. a friend o f mine suggests using ihe visualization while tanning, but I love m y skin too much hi try- This visualization is besl done d u r i n g ihe day, although a more imaginative person m i g h l imagine traveling around the w o r l d before rising into the sunIf, at anytime, y o u are uncomfortable, then change the visualization. Remember never do anything y o u don't want to do' You feet your rwJif diasoiiWg, breaking down into spherical molecule* of S>lack carbon. You are all at once, more aware of your being than ever. Your heart still beats, your lungs siiH breatlie. but you are made of millions of seething particles. Breathe deep and lei the particles float tike a flock cf swatSows into ilte sky. You curve, you undulate, but all'lie wSiiic you arc one. held togellter by Ihe invisible threads of molecular bonding. You area great cloud of smoke across the sky turning ihe sun blood red as it passes through you. You stand, at once, both under and above uour-sclf. You touch ita: naitecutes of smoke and they cling to your mind's fingers, lifting uou up. up into the blood red sunlight. Your mind's eyes closefiols frum most Önen used i f l most Obscure, with common synonyms and easy pronunciation. AHıamc": "fclh-uh-nıay" spelled w i t h or without an accent. A l s o caller! the Right-handed knife, Dlack-hiJted knife. Sorcerer's knife, Ihe Blade. Dagger, air dagger, skylonth, e*eali bur (meaning aword of qual¬ ity. i am told.J and probably a couple hundred other names. This is the workhorse of Ritual items, the most c o m m o n l y used item that can be used as a substitute for many others. It is a dagger with a blade that is usually triangular and double edged (in places where double-edged knives are illegal, many Wieeans leave one side ol the blade "thick" or un5harpened, since the knife is not used as a weapon, and usually isn't sharpened completely anyway, w h y botiier with a court case w h e n neglecting a whetstone makes it legal?J It is almost always made of metal, different trads call for iron, copper, steel or silver, but since Universal Eclectic vVlcca operates on a belief ol personal divine aspects, the M / P a h o n G o d s , it would depend o n personal attunem a n t For a follower dedicated to Diana tile best knives are probably silver, for Thor, probably steel. Some G o d s won't be obvious, feel free to experiment. Size varies f m m about 8-16 inches. The Athame is never used as a weapon, although some traditions speak of " Iraitors" to the craft being slain by their own blade. I find this very unlikely since most of Ihe older trads speak of "Nemesis raking her o w n , " or another form of retribution- U s e d instead of: w a n d , h a n d , sickle, sword, bolüne, staff

Eland: located on the side of yoor wrist opposite yoor arm, usually used in ritual with the first two lingers extended and the thumb hold­ ing the other two, I've included " h a n d " a? a tool because it's used so often and is considered to be diftereilt w h e n used dlis way. W h e n using vour hand instead of an Athame or w a n d , visualize it as a focus point hır all of your energy. The hand has Ihe unique benefit of being

Sfl

¿II Oac

Wicca

tool y o u probably already have. Used instead o f Athamú. w a n d , sword, cord, goblet, anointing slick, slalf. İ h ı ; OTIC

Wand: ii length of w o o d , cither 13 inches long (the number o l full moons in a year) or the lenglh from the user's elbow to the tip o l his/her longest finger. A wand should always be made of w o o d , although whether dial w o o d is stripped of its bark or shaped in any way in up to its era fier. A s h , Yew. Oak, White Pine. Apple, Hawthorne. Blackthorn, Birch. W i l l o w and K o w a n are the most common woods used in w a n d creation, and a w a n d of lightning struck w o o d is sup­ posed to be exceptional. Used instead of: Athame, hand, sword, staff. A unique w a n d , the Priapic Wand, is used in the fertility festivals and Hand fastings of some trads. Its use seems to have greatly declined in the past fifteen years or so, but it still is the standby at Handfastings. Its use is included in the rituals of m a n y eclectic groups across the country. N a m e d for Priapus, the Roman C o d of Procreation, the w a n d is "The length of a man's arm with the last bit the size and shape of a male member (phallus)" ' for this reason i l is sometimes referred to as the Phallic Wand. Other forms of the Priapic Wand end w i t h an acorn or pinecone, and are used as symbolic phalluses. Feminist Wicca seems to prefer these alternate lorms. A l s o called the M a y p o l e Wand or the M a l e or G o d ' s Wand. 1

1

S w o r d : The Wicean Sword is a larger version of the Athame, and i l used for many of the same purposes. There are two types of Wiccan Swords, the Coven S w o r d , w h i c h is used i n group rituals by a leader or priesffess), and a personal sword, w h i c h is usually used instead of an Alhamí for d r a w i n g solitary circles. It is never used as a weapon, although in older times a person's o w n baiEtJe sword was their sacred weapon, and since they were already k i l l i n g w i t h it, often defensively, they considered those deaths to be sacred. Evidence of sword rituals range from the way a Marine polishes a sabre to a Knighting, and the sword has always symbolized more than metal---it is Ihe sword of justice, or peace, or vengeance. It is used to

draw a Circle i n the earth to protect those wiihin. a n d hi break the I .• • • • i ¡ iLÍ cord, a n d the " g i v i n g " of the coven sword to a leader or priestess is a profound art of love a n d trust. M a n y feel that the only sword used in ritual should be a "Wiccan üword" crafted according to their tradition and using certain metals a n d symbols- Unfortunately, finding a Wiccan S w o r d is near impossible. I know of three Smiths who craft ihem, and none o l them are easy to find outside of their immediate communities. I assume that there are manv others nut there, and that a few words asked at renaissance faires may help y o u find o n e - A "regular" sword w i l l also d o . and one of the most beautiful I've ever seen was a C i v i l War-era sabre etched with symbols for free¬ d o m , including a portrait of Dr. Martin Luther K i n g Jr. Don't be afraid to include Christian horiH's i n your practice, or to experiment. Remember.. - A l l religion is eclectic by design. Your personal s w o r d should represent yourself. Unlike the Atharnc", which can easily be created or altered intocniS' tence, I've always felt that the sword w i l l "come to y o u , " either as a gift or as a "karmic occurrence" (like finding it at a flea market or garage sate just w h e n y o u have Ihe money.) I also feel that there is nothing wrong w i t h helping K a r m a along (you can't find it if y o u don't look,] but don't obsess o n linding a s w o r d , patience is a Wiccan virtue tooSlaff: Like the Sword, the Staff is essentially a larger version of another tool, the wand. It is sometimes usied to draw the circle i n the earth, but it seems more important as a w a l k i n g stick than anything else. In at least one bardic tradition, the staff is a mark of level, with the larger staff a mark of a high rank. In some Native Amcrican-flavored trads, the staff is the Speaking Stick, passed around the circle so each member may speak without interruption, coupled w i t h eagle, falcon, or seagull feathers (depends o n area), the slaff is a I'rayer Stick, a n d the animal spirits deliver the messages to the sky. (As long as a Wiccan incorporating Native aspects into his/her rituals Is not claiming to practice an indigenous religion, most people have no arguments

Aft

¿11 Oac Wicca

against n y r n In. N o r t h America, the power of indigenous religion Can­ not be put aside, t o r most o ! us, the spirits of the land are coming alive, and if loose spirits are those of Flk, Fagle. Buffalo and C o y o l e , maybe it's because we've listened hard enough.) Used instead of: Wand, Sword, Athame C e n s e r The censer is a container in w h i c h incense İs burned. The censer sits o n the Altar, but is walked around the circle, for this reason, m a n y prefer H a n g i n g Censers. A simple h a n g i n g censer can be made w i t h a brass planler {preferably one with feet, if y o u can't find a footed one. double the sand.) Take the planter, and use a hammer and a sharp nail {a long carpet lack works besl) to place 3,4, or 5 holes evenly spaced around the lip. Use open brass rings;, available a l hardware and cralt stores, lo connect the holes to lengths of 1/4-1/2 inch thick brass chain. Gather the equal lengths into a slightly larger nng. and connect that to an additional loop of brass chain. F i l l the planter w i t h 1/4 inch of sand, and burn cone incense or charcoal and resin incense in it. The bunting of the incense purifies tile air and. Ilelps to bring OH the correct mental state for circle casting. Used instead of: Smudge Robe: The robes w o r n for ritual in Universal Eclectic Wicca circles are almost always white or off-white, and made of cotton or other nat­ ural fibers. Black robes invite tin* much negative publicity, but are fine for private circles- O u r use of white is symbolic of our belief that we Incorporate all the aspects into one whole, like white light is, hi reality, all colors- In the Third Circle, some people choose to wear a special colored robe to identify |hem immediately as a master of a path. For certain festivals, like Beltane, people dress In brightly colored robes, w i t h ribbons and flowers everywhere- This is w i d e l y different from coven lo coven. Skyclad, which means "clad only i n the sky," is another way o l dressing (or non-dressing) lor rituals. A l t h o u g h funda­ mental to Wicca in the eyes of some trads, for many people, Skyclad is not an option. G o i n g around unclothed is a slate w e should find natu¬ ral, but our culture, and its mistreatment of every person w h o Looks

Kaatryn Mai.Vftigan

61

different, has destroyed the ease w i ' SriOwd have nude. A few w e l l inlentioned people feel dial the way to fix. a person s discomfort is to "shock" them, or make Skyclad mandatory, so they have to choose between being Wiccan or going in the buff. The kind of trauma this causes lo the student needs to constantly be undone b y other Wiccan teachers, and frankly, we don't need the additional stress. The following is from a letter to members of Religion: Other, a n o w defunct netw o r k i n g organization which d i d not admit groups where going skyclad was mandatory; it is as difficult for a survivor of sexual or similar abuse to go skyclad as it is for a deaf person to hear. .,[f a Cuvuil C A N N O T make itself available to those with different needs, we cannot make ourselves available to that coven. We are BY N O M E A N S saving that those covens are to suddenly C E A S E to act skyclad, only that it should be on a member-by-member basis, w i t h no explanation needed. It is not right t i n t society has made it difficult for so many to be comfortable nude... but it is still a fact, and ignoring it di:es no good. For many, the "state" achieved by removing clothing is not a positive state, and making that a requirement is a good way to make an enemy. If lite person's problem Is S O bad that the idea of O T H E R S being nude causes trauma, we will do Our best to find another coven for that person. O u r recommendation is that group rituals be robed, and personal rituals be skyclad. If even the idea of being nude alone bothers y o u , y o u should probably re-evaluate w h y and work on lhat issue, going robed until such time as you feel comfortable with yourself. In groups where skyclad rituals are preferred, there s h o u l d be no special attention paid to those w h o are not skyclad, just as one would pay no attention to a birthmark or scar. Acceptance helps healing.

1,2

¿ 1 1 Owe W i c c a

C o r d : The. use of the COrd i n noii-m.igickal Wiccan rituals has become so uncommon thai H is lisied here o n l y because of lis inclusion in many other books on Wicra. Most cord ceremooies are M a g i c k a l . and non-religious in nature, although some of These rnagick.il rires arc added In rituals- L i k e Tarot cards and a&lrology, use in a ritual does not make the cord innately religious. W h i l e it's- use in Magickal practices is w i d e l y k n o w n , i n religious practice the chief property o l the cord seems to be us a nifty bell. In m y family, m y lover and I have two cords w h i c h w e use in hell our robes, w h e n w e were handfasted, these cords bound us. We've tied them into floral wreathes on our door for Beltane, hung i h c m on our " C h a n k a y u l m o s " tree and about a million other things. They area deep symbol of o u r failh, and help to make Ihe act of dressing for ritual into a holy act unto itself. The cord is supposed to be the user's height, allhough some traditions say 63 inches. Bui line o r Boline; A l s o k n o w n as the white-handled knife or Goddess knife. Generally used for c u l l i n g herbs, cords, sacred cakes, etc. I admit a lack of knowledge of this tool, w e always used the A l h a m i for most of these tilings, f n the traditions 1 know, a sickle was used to cut herbs, however, i n Backfand's Complete Book of Witchcraft, a similar tool is called a Boleen. in the same book, a Burin is said to be sometimes be called a white-handled knife, and I've heard this loo, even though the burin isn't really a knife, but a tool {sometimes made of bone) for engraving. M a n y ceremonial magicians call their Magick knife an Athame. and many Ceremonial magicians w h o are A L S O Wiccan call their (rilualj A t h a m i a Bolllne. This is an example of how the necessary eclecticism of Wicea can produre differing results, each one just as legitimate. Used instead of: Alhame, sickle. Salt; Tlie salt used in ritual represents b>olh Eardi and, when mixed w i t h water "The seed of life" o r semen. II is purifying, male a n d grounding i n this form. In some trads. however, salt, o r sailed water, represents the tears o i the birthing goddess, which were shed a n d became Ihe sea-1 prefer |o think of salt in scientific terms, as the chief

Kaatryn Ma i .Vftign n

6i

component, along with water. i>i Our body. It is also a. natural crystal, as beautiful as quartz (you may need a microscope to lully grasp that). Another tciirmiin Wiccan belief is that snlted water is the union cit male and female into wholeness... [fie blood. Still another belief is that thesea is Ihe blood of Gaia, thus salt water is sacred... I h i s l i s l goes onFor every trad tliat gives a unique reason for the use of sail, there are 4 or 5 that give no reason a l a l l , 1 prefer to tell people lo find their o w n . . . C o n s i d e r it "a Wiccan Mystery." N o t e : Sea Salt is the preferential vehicle here, although in certain parts of the w o r l d " L a k e " or " E a r t h " salts are probably betterO i l : A n o i n t i n g oils are usually vegetable based, and are charged w i t h energy and used to convey that energy lo something else. In one rite, for instance. C l a r y Sage is used to anoint the head of a f r i e s ! that he may think his way through a difficult scenario. Oils for clear thought arc commonly used o n the forehead of members of a circle. Sage, (asmine and Pine are common- Used insleadof: Smudge (ash). C a u l d r o n : A l t h o u g h relics point to the use of heavily sculpted bowl-like cauldrons by The Ancient D r u i d s , its use in Wicca has d u b i ous beginnings. Most non-Druidic traditions and ham-Trads do not use Cauldrons, and most of the Magickal traditions that Wicca shares roots with use a wooden bowl or a flat scrying dish (filled with water) on a tripod, II the cauldron was used in early traditions, it was used because it was a big household implement, not a great metaphysical tool. A cauldron is b u l k y and seems to be a sharp h i m from the idea that the Wiccan circle is a portable church. A p a r t from being a really cool way to brew herbal concoctions, and for cooking those big feasts and doing your laundry, the hoge iron cauldron is rarely used in Wicca these days. If a cauldron is present in a ritual, it is usually an 8-12 inch diameter replica from a mail order catalog or N e w A g e store. W h e n y o u examine Rituals calling for caldrons they are often used o n l y as a place lo light fires without b u r n i n g your house d o w n or a place to put

I*

M\ Owe W ice a

candles so they Won't blow Out Other uses such as holding water ur items to he charged w i t h energy cart he done by the chalice or atop a pentacle (easily made out of flay or carved from wood) T won't say that a cauldron is useless, but because they seem to be a leftover o l a bygone "shock-the-public" form of Wicca, they seem better sent ofl to the Local H i g h School for their next production o l Macbeth than used i n a ritual. When lighting a small fire indoors a cauldron can be vital, but good cauldrons are S O hard to lind that 1 feel a necessary substitution should be made in advance- Those same brass planters previously mentioned o l l e n appear in larger versions, holding about 2-3 cups o l l i q u i d , many of w h i c h are shaped like s m a l l cauldrons- For an instant cauldron lire that won't set olf smoke detectors, place a small piece o l stifl (wired) candle wicking in the center o l a cauldron-planler filled 3/4 o l the way with wax crystals or pellets (these are tiny spheres o i wax used instead o l block wax by some candle makers, these are w i d e l y available a l craft stores at reasonable prices. There is no need lo melt the wan, just sprinkle a little scented oil or powdered herb near the wick and light..-a caldron candle. If y o u have the time, y o u could use block wax and regular candlewicking, too. For rituals calling for a cauldron full of water, seeds or (lowers, use your chalice, a b i g bowl or pot, or {if you ju&l must have that " w i l c h y " look) one of those a w l u l black plaslic cauldron thingies that people put in the m i d d l e of their lawns as planters. Improvise! Used instead of: Chalice, Pentacle, Firepit. Censer.

Chalice or Goblet: Sometimes called a grail, the goblet holds the sacred wine or water, or salted water. I saw a beautiful rilual where the priest and priestess of a coven poured took two goblets full of wine from a big plastic cauldron and poured all but some of the wine into the goblets of two coventrs w h o kept some a n d poured the rest into the next person's, w h o kept some and poured the rest into another, so that the two streams went around to meet in the middle w i t h the coven's newest member, w h o offered a toast to the gods and was welcomed by

Kaatryn MatMtıçaıt

65

the Circle. The benelil of this, 1 was told. 3ü opposed to the mure usual drinking Irom one mug, was thai no germs were passed. O n a day without a newcomer, |he streams w o u l d COtTuJlue until a small hit was poured lo the pries! and priestess. I've never seen a coven since that could do it without spilling all over Ihe place, b u l i l was still beauiiiulO f course, apple juice or anything else can be used in lite ritual instead of wine. S i c k l e (see Bolline, above): The sickle is used to cut sacred lierbs at certain m o o n phases, it repiesents^Crnnehood" and is often given to a menopausal covener as recognition o l a n e w Lie phase. 1 think the modern usage of the sickle as Ihe " G r i m Reaper's" tool makes this a b i l too morbid, but many feminist Wiccans disagree. Used instead of: Bolline, Athame. Smudge: In European praedces, herbs were thrown o n the lire lo produce clouds of scented s m o k e Smudge, which is either a bundle of herbs fur burning or the ash of sacred herbs used for anointing, is bor­ rowed from Native American Practices a n d can usually be held in the hand instead of thrown i m a fire. For a nice change, burn rosemary or bay instead of ihe traditional sage or sweetgrass. Slick Incense can be used as b u r n i n g smudge, it'll do in a p i n c h , but the ash is fairly worth­ less. Used instead of; Censer, o i l . Pentacle: A piece of clay, w o o d or metal used on the altar asa deco­ ration and a place to put ilems to be charged w i t h power or purified. Purists often use wax pentacles that are broken or thrown in a fire afterwards to honor those w h o had lo h i d e their religion. M a n y o w n and use metal or clay molds to make these pentacles, which seems lo defeat the purpose. Used instead of: C a u l d r o n . C r o w n uf Stars and H u r n e d H e l m : T fit! C r o w n of Slars is w o r n by the priestess in a ceremony invoking ihe Goddess, the Horned H e l m is the masculine form- They often represent H e m e or Pan, and Diana,

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M\ One Wicca

and are omitted by leads using other gods. A C r i ^ n of Stars shows the crescent moons and ihe moon f u l l , or a h o m e d m o o n , o l l e n w i t h slats around the band. A homed helm is usually what could be called a " V i k i n g " helm (although the real V i k i n g s probably wore no such thing), or the " H e l m o l H e r n e " w h i c h uses a deer's head and neck as a headdress. A n t i - h u n t i n g and/or vegetarian Wiccans tend to frown on this. G o d l d e s s l figures: Representations o l the deities o l choice o l the solitary, these range horn statues to tarot cards. A n y personal object that represents one's deities or belief can be placed o n an altar to lend its power to the proceedings. In group situations, we recommend only a pair o l Candles, so that the personal gods of the Cnveners: aren't in any way suppressed. A n o i n t i n g slick: A p i e c e o l greenwood, w i t h one end mashed, used to apply oil to things. Book o l Shadows: A l s o called "The great tome." A Wicean's private book of rituals and other such things. I call mine a "Book i l l L i g h t " because what I do is out there, open for anyone to see. lit the Burning times, it would not have been so- I've included the book of Shadows as a ritual tool because some use it in lite rituals. A Book of Shadows is like a journal o l the sacred aspects o l life, rituals, the names o l coveners, the laws of Wlcca. In groups where one of the many versions o l the "Charge o l The Goddess" is read, it is usually o n page one. i n m y coven's Book o l Shadows, the legend of the descent of Persephone is there The C h a r g e d The Goddess used by most trads was written by Doreen Valienle, and only itoendy I L L S been portrayed by "Fundamentalist Wiccans" as an actual even! (not a story) and disagreement widt this idea could land you in a shouting match. I dislike the whole notion of the words o l one person's Goddess being spoken as an absolute truth...11 Christianity, which had access to libraries and monks, and all sorts o l s t u f l

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like that can't keep a single statement of Ihe Bible the same for hundreds of years, how can one believe Witches, riLnning and hiding a l all limes could? The Charge o l Ihe Goddess should he seen like all Wieran litera­ ture as an inspirational piece of writing, nol as "The word ol Ihe law p u l down for all to see." The level of belief in the words of the Charge should iwilrjeunkcd toat^liefofitslustory. I've included two Eclectic versions of ihe Charge in lite back o l this book because this book is about a lype of Eclectic Wicca. This should not be laken as a slam against more standard versions o l tlte Charge, only as portrayal of lesser-known works ol Pagan inspirational writing. Otheo I haven't included candles, matches, a fire extinguisher, altar cloths and numerous olher items thai are common enough in their usage to be fairly Self-explanatory. Tlie altar is the labte or whatever upon which these things all sit. M y l a v o r i l e altars open up to stow all the ritual gear and become a nice place to put a vase, a fishbowI. what­ ever, borne people feel an altar should be free from metal or plastics, but man is a part of the earth, so Ihus man-made is as much o l Ihe earth as anything else, and metal is very earthy. I think il'.s mostly a matter o l taste..,it's hard lo feel holy about a bright pink milk crate. t »

Casting a C i r c l e The following is a solitary circle: a multi-use group c i n l e will be given in Book 'Ihrceı " A Book of L i g h t " Casting ihe Circle: Caster places white or appropriately colored candles at the compass points, the altar is a l the center of the circle, A small while or beeswa* candle, two larger candles, the censer with unlit incense, the A l h a m e , a d i s h of salt, a goblet of water, small cakes or cookies for "cakes and ale." a goblet of wine, an offering dish and any items for work to be done within the cast circle. The easier takes a shorl moment, eyes closed, to become "at peace" belore standing before ihe altar. The small candle is lit, and the caster walks toward the

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east. {S)He lights the yellow cır white candle from the small Candle, saying " H e r e I call forth the powers o l air from the east, lhal I may be like the air unfettered and p u r e . " (S)He takes a moment to remember the air visualization, and lo contemplate the meaning of the casl, air and freedom before continuing onward- (S)He lights the red or white candle to the south with the small candle saying. " H e r e I call forth the powers of fire from the soulh. lhal 1 may be like fire, enduring all hard­ ships hi become strengthened." r

Here ihe caster recalls his/her own "trials by fire" and conlemplates the possibility of more, the meaning of the words spoken is thought on, and the caster continues. (5}He lights the blue or while candle to Ihe west, saying, "Here I call forth the powers of water, that 1 may be like water, supporting and protecting all lhal 1 encounter," Here the caster contemplates the water visualization and the meaning o l the west in his/her life. fS)l le moves o n to the N o r t h , lighting the green or white candle. " H e r e I call forth the power o l Earth, that 1 may be like earlh. grounded at all times." Here, the easier grounds and thinks before m o v i n g to the east to say. "Welcome A i r . l i r e . Water. Earth, shine your light and lend your strength l o this my circle to night/day." Still moving clockwise, caster returns to altar, and lights incense saying. "Negative fortes begone, you are not welcome here." (S)He breathes deeply of the incense and banishes away negative forces w i t h i n before circling clockwise thrice w i t h the censer, visualizing hate, jealousy and the like fleeing from the smoke. (S)He returns to the altar, picks up the Athame and picks up a measure of salt w i t h its tip. Inserting the tip of the blade into the water {s)he says " A s man to w o m a n so blade to chalice. I purify this water w i t h love, light and power." The caster then walks around the circle, sprinkling the salted water about lite circle thrice. Returning t o the altar. (s)he raises, the Alhame! to the s k y and visualizes a beam o l blue light lilling it, (s)he then walks once around the circle, using the Athame and its light lo " c u t " a space between the w o r l d s . This done, ls)he moves to the altar and lights the two candles. " L o r d and Lady, J invite y o u to this m y

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worship, Ihııl you muy look upon my devotions and celebrations and be heartened and strengthened by i h e m . " The caster turns toward ihe west and announces. " N o w is my circle r a i t , unbreakable and without harm. Thus is sacred space decreed, and no act goes unnoticed. So mole it be." Rituals S U L I I as healing, m i n o r M a g i c k and celebratory rites tlicii take place, followed by "cakes and ale" in w h i c h the L o r d and Lady are invoked into huid and drink and ingested, much as with the Catholic sacrament or the similar rites of numerous indigenous people in which certain foods or d r i n k s are prepared to invoke gods within the body or within the food. A typical blessing of the cakes and ale may be as simple as " N o w I partake of your bounty, that I better appreciate my o w n , " hi elaborate acts w i t l i chalices, athamés or songs. I always "share" the food and drink with the gods by leaving the liba­ tion dish nutside overnight. The food a l w a y s disappears...Whether it is absorbed into nothingness, or pecked b y birds and our local stray cats. L don't know, I also don't care, w h o the gods wish to shan? w i t h is up lo them. Alter Cakes and A l e , thank the gods l o r their attention.--don't teli them " y o u can leave n o w . " If y o u order the gods around like some petty astral spirits, expect to be ignored. A l w a y s invoke your Will as it harmonises with the W i l l of the gods; never e-ert W i l l over the godsG i v e as y o u w i s h to get, in ritual .is well as life. Closing the circle: Thank Ihe C o d s for their attentions, snuff their candles. Dismiss individually each element and thank i l for lending its strength. Walk around the circle, d r a w i n g the blue light back into the athame, breathe deep, and take some of the power hack. A closing statement usually lollows. ending in. " T h e Circle is open, but ever unbroken...So mote it be" I can't stress enough tile beauty of personal rites. Many good books and teachers are out then? w i t h great rituals, but y o u k n o w y o u best. Personal sacred space is just that, personal, and I can't presume lo tell you what'II work lor you. I've given you the tools, use them.

Chapter Five The Wiccan Gods

In Universal Eclectic Wiccn, there am l i v e sets oí GOC*, the first being the Lord And Lady, w h o represent die natural duality of die universe and are " u n n a m e d " The Lord and Lady are invoked in public group rituals unless the members of a group all agree on a name for them for ritual use. Commonly, non-traditional groups that have become Universal Eclectic Wicca organization*, maintain all oí their rituals unchanged, adopting our laws and ways of leaching. L i large festival situation. , where these and other groups attend, the term L o r d and Lady w i l l replace the groups' names for the gods so that any person w h o is familiar with Universal Eclectic Wicca w i l l feel at home in a ritual they lead. 1

The Lord and Lady, p u l i n that order not because o l some patriarchal plot, but because of its easier to speak rhythm, represent all of the aspects of the divine force lied into one d u a l - d i v i n i l y In drawmgs. the l.ord and l.ady are a two sided lace, like the Roman god Janus, w i t h one side male and the other female. They aod" Ceremonies, new business deals, real estate buying and other riles of passage are all for Beltane, as are the "passion" fruits, like strawberries, cherries, passion fruit and k i w i . Fating a pomegranate on Beltane is said lobe in bad taste, however, and ihis is a basically vegetarian holiday, no meat at the feast unless it's spring chicken or the first fish of the season. The essence of Bellane Ls party, starting all over and getting it right this t i m e rVo doubt of the Celebratory nature of Beltane is possible.

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Lughnasa. (August lst/(uiy 31st) is the least of the first harvest, and its feast is usually of grains, corn and blueberries. Children bom on Lughnasa, like children born on M a c o n , are said to be like the crop that is brought in. Very little is written of Lughnasa, and it seems to be a fairly recent holiday appearing within the past ."J00 years. Often Mabon and Lughnasa are combined into gieat harvest festivals once everything is done, and the suggeslion of defined first and second harvests conjures thoughts of machinery and single crops. M o r e likely, Lughnasa was the beginning of the harvesting season, with M a b o n its

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etui. Lugtuiasa, without ,ı d o u b l . is iluj moot often overlooked festival of the year.

Samhain S a m h a i n , [October 31st) pnmounred ~so-When" like "SO-When is Samhain?," or " s o w - w h e n , " like "1 was l o o k i n g at piglets and d sow w h e n she b i l me," is Lbe holiday thai has been confiscated, wrapped up i n a bright pink happy bag end r e l u m e d bo us barely recognizable as Halloween. Contrary i o bizarre portrayals by Wieean revisionists, Samhain was a lime for sacrifice in Ihe ancient w o r l d . sacrifice of those c a l l l e a n d sheep lhal wouldn't live through winter, but also occasion­ ally of a person, who. by dying with the G o d could sorl of plead Ihe case of a pleasant winter w i t h die Celestial forces.- C h i l d r e n b o m un Samhain are said to be great in power but altracted lo "necromancy, graveyards and other ghoulish things/' nod children conceived on Samhain were said lo be lbe incarnations of unsettled dead, so ses on Samhain is fairly taboo. ?l

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l l is said that the veil between the w o r l d s is thinnest on Samhain, and communication w i t h , and even attacks by, the dead are pari of its mysticism. Welcoming the ancestors bo the: Samhain feast is common, as is wearing masks so dead enemies can't find you. Celebrations in honor of beloved people w h o have passed away are common on Samhain. and it is the Wiccan N e w Year, because of the Ancient D r u i d i c belief that day began wi|h the sett ing of Ihe sun, and thus Ihe dark half of tiie year was the beginning. N e w Years resolutions are made on Samhain, and it is the traditional day to raise a eovener within the circle. M

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-Oilier H o l i d a y s Secular H o l i d a y s are practiced as much by Wiccans as anyone, and rituals for Thanksgiving, N e w Year's, e t c are practiced by many

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WiCCalis ,is a way of " b r i n g i n g home" i h e meanings of these days. Comrminlly, not just o l Wiccan (oik, but of ail h u m a n kind is built o n ihe fact that, while w e are much different, w e are a Inn much the same, blessed diversity once more. M a n y Wiccans hold oiher faiths w h i l e they an? W k t a n . faiths like reconstructions of Hellenic mystery Lulls, w h i c h don't requite that y o u forsake ail other beiiels. only that you believe what is required to participate It is not unusual, therefore, for an individual Wiccan or coven to have 5, 10, even 2d additional holy days i n their calendar. N o t to mention birthdays, anniversaries, and similar days. Tf nothing else, Wiccans seem to love hi celebrate and more, not less, is the rule.

Chapter Eight Life Changes: Birth, Marriage, Death B o m VVJccari

Blessed indeed are those children born i n t o Wicca, w h o don't need lo lose the Christian indoctrination of their parents. I myself, while m i l being " b o m " Wiccan, was "raised right" i n rhe Wiccan sense, that is, given the right and ability to explore, create, and "discover" religion as 1 grew. W h e n I first became involved in W i c c a , the coven I was in consisted of feminist Lesbians and " W i l d M e n , " a bizarre combination of two covens, lead by a priestess and priest w h o were like siblings w h o were attempting to counter the A n t i - m a n . and A n t i - w o m a n aspects of their respective covens by integrating them- From day one I learned that Wicca, like any religion, has its rocky moments, which probably saved me from the disgust and disillusionment that some Wiccans face as they discover themselves and their differences from the " n o r m , " causing them to leave coverts and organizations. A s head of Religion: Other, f managed to rnrner several Wiccans w h o ' d left covens, or left Wicca altogether. A l t h o u g h the reasons given were unique, w e fit many of them into ten categories, and labeled them, from 10 (4 of 30) to 1 (17 of 30) (Most of the people interviewed gave answers that included two or more categories.} It looked like this:

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W h y I left my Coven/Gcoup/Wiccaa- ı whole: 10: M y Profession wasn't respected by other Wiccans (4f 09: Mothing was being accomplished. (!>} 115: Focusing loo much o n one or two people (5) 07; Personality clash, not coven leader {6} 06: Personality clash. C o v c i l leaderCJ) 05: D i d not respect m y gender (10J 04: D i d n n l respect m y sexual uritniatio n/history (10) 03: Was causing too much stress in m y life. (11) 02: D i d n ' t respeel my spouse and/or kids. (12) 01: Expected too much of m y time (14] The Wiccan Family, w i t h its children, deserves more respeel than i l gels bv ils community. A part of thai is the make-up of Wicca, because w e attract diverse populations, especially those populations exiled by the Christian w o r l d , w e don't have as m a n y kids. We have a large gay population in Wicca, because we k n o w that love is never evil, and a large population of childless-by-choice heterosexual couples. Wiccans, as a majority, are pro-choice, pro-world type people, so when children are born to a Wiccan couple, it's usually planned, and, far too often, it's decided against. The Wiccan family w i l h children faces serious dilemmas. Wiccan gatherings rarely have daycare, and n f l e n bringing children is frowned u p o n , or just an excuse to gel treated rudely by inconsiderate people w h o have no clue about child rearing. I've been told I'm adding to the population crisis because o f m y son and the fact that 1 plan to have at least one more child before m y life is up has caused rifts between my family and some of m y covpners, b u l the answer is s i m p l e We, as Wiccans, are going to raise peaceful, respectful children to counter all the kids being brought up w r o n g throughout the worldEven if w e choose to raise our children outside of relighm and let them choose their o w n faith, a method preferable to die way most were raised, our morality, passed generation l o generation deserves to be continued, and the children o u l there shouldn't be denied it because w e have so few parenting rale models w h o an? Wiccan. Far better to trv t h a n d i c o u l .

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A child, raised by WiccBJlS, taught Ihu knowledge thai câri be taught and s h o w n the way to tike rest is given more clearly those loots w e fell deprived of by other upbringing. Parents attempting to raise a child in this violent, Christian-weighted w o r l d deserve our respect and assis­ tance, not further hindrances. A lew years -ago,! got together with two other Wiccan mothers, one ,1 fellow priestess, the other ,1 w c o n d circle teacher, between the three o l us. w e created the "Wicean Mother's Demands" for an Issue of The Green: The Wiccan Mother's Demands: We. the mothers of the future, in order |o produce a more perlect generation, demand the following of our community, or else; 1: Being a mother means responsibility, sometimes we can't drop what we're doing to come to a circle, please give us advance notice. 2: Childcare at Wiccan Gatherings s h o u l d he available, peaceful and producdve. 3: O u r children, not our covens, come first. 4: O u r children, w h e n they are at gatherings are going to be noisy, playful, demanding and occasionally disruptive. They are chil­ dren, that's part of their job. 5: We-have the right to bring our children with us, and no one has the right to slop us. For us. at least, and the few other W i c c a n Parents we know, bring­ ing our children up Wiccan means bringing our children up free, and that if that freedom causes our children to choose another religion, then so be it. M v child is not Wiccan, he isi a child, and religious deci­ sions aren'l his duly, being a child is. if I can balance teaching h i m m y beliefs, and the beliefs of other people, h e ' l l probably choose m y way, but it will be a choice. The Wiccan parent, a l least knows that thai smaller being is a human being, and he has choices, loo, even if they are more restrictive.

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Puberty: Womanhrxtd, M a n h o o d W h i l e w e raise our children, w e l o o k forward to the trials of puberty, anrf start f m m tbe moment of birth to teach respect fur Ihe sexes, self-control and responsibility. O n e example, i n a Book of Shadows of a m o d e m Irad, reads: " A t the age of about five, a child should be given M o u t h i n g to lake care of, something little, like a hamster, or a goldfish. If the child doesn't d o what is needed to take care of the animal, demand it, and, if, after a few years, the child shows responsibility, you may w i s h to give him/her something larger. By puberty, the child understands that taking care of things requires work, and you've done a great set-up f o r a frank talk." We need to teach o u r children from d a y one that having sex means " g i v i n g u p " childhood to an extreme degree. Responsibility, self-control, and the demands of a sexual life are taught in our parables and myths, and the punishments for things l i l e rape and excess in those mylhs are swifl. severe and memorable A coming of age ceremony, designed b y the parents and child, should take place when the parties decide that the child is ready to be a self-responsible adult. The actual moment of transition aids a child i n the " a m I too young to?" decisions, and knowledge of a parents respect and expectations changes the dynamic of the relationship completely. Unlike Christianity. Wicca teaches automatic response, "if you d o this, y o u will be punished now/' and "this life matters, don't mess it u p . " By showing our children that they are responsible for their actions and they axe accountable for them from day one, we teach control and responsibility. By teaching compassion, forgiveness and the ability to change, w e teach divinity. If is easy for us to believe, "1 am Codldess)." but what we have to teach is, "So are y o u . "

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The Wiccan Marriage The Wiccan Marriage, or Handfasling, i s a vilal part of the religious lives of thousands Of Wlcraru w o r l d w i d e w h o have decided to be

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joined in the eyes i l l the Ckddess and G o d rA trier than in a civil ceremony. Few Wiccan priest/priestesses are i r u l y licensed l o d e civil marriages, and a secondary wedding takes place at the justice n l the peace or similar ollice for many Wiccitn couples. The Handfasling is more than a document, however, and many choose a handfasling w h i c h marries tliem in tile eyes of the Gods, but nut the civil marriage, freeing them for non-traditional marriages that the stale may not approve of. When The Defense of Marriage Act was before the United States Congress, many congressmen and women received a version of the following letter from Wiccan Clergy. The letter demonstrates the ideals commonly held by Wiccan/Pagan clergy concerning sarnc-sex marriage: Tu whom it may CcmCcm: Given the nature of the continuing debate lor and against the legal marriage of Gays and ieshians, il SWIMS biijses. b u l again, if an easier form of "breaking it off" w o r k s for y o u , than do it. I feel it necessary to say here lhat marriages, Wiccan, Catholic, whatever, are held together by words and love, and lhat no magickal act makes a couple inseparable- People change, and the person y o u handfasl with may n o l be the same person ten years from now. A s we

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grow, and change, handpartings happen, a n d fLHLn^ your hand fasting w i t h talk o l "eternity" and "through all our lives and incarnations," Is damning any possible Ilandparting to increased diflicuItv- Farlier, J mentioned " p l a n B's," this Is another example of one, and jeopardiz­ ing it in advance doesn't make marriage anymore secure. If y o u love each other BO much that you wish to be together until tire w o r l d ends, then stay in Love, and he handfasted, "as l o n g as love shall last." W h o needs a greater time period than that? M a n y Wiccan i'riestlessejs expect a trial separation of those they've H a nd fasted, a sort o f " tryi ng i t on for size," similar in makeup and rea­ soning to the trial Handfasting. tfiis prevents unnecessary Handpartings. Handpartings lhat are finalized require an interview, Contract and mediation, just like the Handfasting. and in taken very seriously by the Wiccan population, but unlike a stale divorce, a I fandparting ran easily be tailored individually, allowing the partici­ pants m o i i leeway in their decisions. Often, a Handparted couple w i t h children will stay together as friends under the same roof to raise their children together, with a good contract, respect and prayer, any­ thing is possible, -

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The later years Tn many traditions, passage rites mark the passage into later matu­ rity, hut sonic feel thai the emphasis placed on "cronings" and similar rituals lessen the experiences for people at other stages of life, or even discredit ihose people. M v own teacher, n e w l y young at 64, flat out refused a " c i o r u n g " b y her coven, saying "age is but a pair of dares anil the length between them, and i I Cronings are indicative of experi­ ence, w h y offer i l now, not ten or twenty years ago?" If a person desires one, and is w i l l i n g to seek out Ihe ritual in a tradition that "offi­ cially" provides such rites, then the pricstfossj should assist in all ways possible, but s h o u l d refrain Irom recommending it- One person, upon recommending i l o l Bell Coven's oldest member received a sandal

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upside the head, shot from about 3D feel by someone who must people w o u l d describe as a " l i l l l e old lady" w i t h perfect accuracy, w h o screeched, "call me a: crone again and the other one's going somewhere worse." IhnTX seen women w h o revel in die lille. hut since U L W teaches that experience and active learning, not age. create w i s d o m , much of tlie " p o i n t " of such rituals is lost.

"The Pinal H i l u a l " Perhaps at no time in our lile does religion count more than the moment when we realise we're d y i n g . J remember a dream I had. early on in my studies, 1 was in the elevator o l a luturistic building m under aid programs, and as churches lighten their hells you can bet i h a i anyone not belonging to mainstream religion is going to slip thmııgh tbe safety net Since w e don't "recruit" like iUhc-r religions, Wicc-i needs to take care of its members or risk eventually losing more than w e gain.

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Part of being Wiccan is dealing with the ideas of the mainstream churches and healing old wounds. I. and 11 gre.it number of m y n i v e n members choose lo call ourselves "Wiecans" not "Witches." This does­ n't mean we prartire a diffETi'nt religion, o r that we're going with the stereotype of the Wicked Witch of the West, and it doesn't mean we're " w e a k " or selling out- I am not a Witch; I've said that before. I don't even nutty like the term Wiccan, but Witton, the only known alterna­ tive, isn't recognized or desirable, so I take the lesser of two evils. If y o u stuiiy the w o r d , and look at serious secular discourses on its meanings, (not pop etymologies) you'll probably find that " W i t c h " and " W i c c a n " don't come from Weicj, to shape or Witan, from whence w e get " w i t , " but Vineere/Vieo, meaning victory, from w h i c h we gel " v i c t i m , " "vice," and a bunch of other double-sided words- It is not uncommon for a une-or two-syllable word, to exist in many langoages w i t h different meanings. There is n o w a y to tell that the words Witch or Wiera came from one culture |ir the other I laving studied thPuse Of the w o r d in soudiern England and heard Wicca pronounced by Cornish and Welsh witches. 1 am convinced that the Latin-derivation, through Vicca fpronuunced Weeee-cha). is tile most likely one. it is

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easy tu forget Iha! southern Great Britain a Puman ptQTHncU, and that London Itself, and most o l the modern, southern ports, were estab­ lished by RomniR. Taken in Ihal light 1 find it hard lu believe Ihe word "Wce-eha" which Is unpronounceable in Gaelic, came from anything but Vices, in Latin- I know this concept thai Wicca and Witch came from the same root word as victim, is disturbing to some people, b u l I w o u l d not state so unless 1 believed it w i t h every molecule of m y being. When yOU say Witch, y o u fill the u n k n o w i n g lines' heads full of stereotypes, when you say "Wiccan," w h i c h is probably just a varia­ tion on an older word for the same thing, they either ask " w h a t ? " or have heard of it. W h y bother with baggage w e have little claim to? Even those executed "for Witchcraft" were rarely Witches! H ' d be like the Gay /Lesbian. Polish and R o m / Roma ni/Gypsy populations say­ ing "we're Jewish" because millions of them were killed in N a z i con­ centration camps too. Yes, the perserotion of the Burning Times was bad. yes. it was an excuse to root out non-Christians, but most of the people practicing what w e ' d recognize as ancestors of today's earth religions were spared because of talents they'd perfected from day one. Belief creates reality, w e need to cease believing doors w i l l slam and start turning the knobs! I remember a young Wiccan getting so angry at a person for using the word " h a g " fo describe an ancient Russian Witch character in a lit­ erature discussion group dial she turned nearly purple w i t h rage. She continued to darken throughout the entire discussion, because the witch was portrayed as o l d . ugly, mean, and child eating. After stew­ ing for a few moments, she let lose on us a barrage of hateful speech, declaring we, along with the Brothers G r i m m , I..Frank Baum and numerous others were campaigning under a banner of Christian prop¬ aganda against the 'ancient and noble religion of Wicca'. She left in a huff, and the members of the group Collectively turned hi me, w h o they knew to be a Wiccan, One member, a Baptist, said. "hJow y o u know h o w Z feel w h e n Fred Phelps calls himself a Christian." I bring this up because as a modernist. I am constantly facing peo­ ple, mostly young, mostly new to Wicca. w h o act in extraordinarily

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bad form because they've bought into (he metaphorical history of Wicca, instead of the actual history, and because w h e n they reclaimed the word " W i t c h " for themselves, they assumed a switch had been thrown and tlw w o r l d n o w used ihe term in their reclaimed mode alone. This example of religious identity gone shockingly w r o n g is lo be expected i l authors and teachers d o not attempt lo be a-, clear as possible about where metaphor ends and reality begins. N o n e of the great feminist authors reclaiming Ihe w o r d Witch for the past twenty years have claimed that the other forms of it should be swept a w a y This is a pure leap of logic committed b y zealous new practioners alone. One need only surf the net to find people campaigning that dictionaries, encyclopedias and textbooks remove the word witch in its historical usage and replace it w i t h a m o d e m one. W h i l e i l i admlrable to desire to have M o d e r n witchcraft listed in a dictionary definition of Witch, replacing the historical usage of it is- nothing more or less than censorship and n*visionism. Wiccans and Witches worth their s a i l d o not practice censorship and revisionism- We understand that building a bouse on a fake foundation damages the entire house, and choose instead, lo lay the smaller, but genuine foundation. We understand Wicca to be a modern religion, not an ancient one, and we've no need to claim otherwise to mnke It look more powerful, because w e already see it is powerful Many Wiccans are cxchrislians. with a l l the Issues, anger and frustration that ex-members of any faith have. Some of them act as detriments to the greater Wiccan Culture by d o w n t a l k i n g and destruying relationships w i t h their former churches. A Wiccan w i t h a balanced religious sell can tell the difference between disagreeing w i t h Christianity and being obnoxious, in the interest of tolerance, many of us won't call o u r Wiccan brothers and sisters o n foul actions against Christianity. We must not accept anti-Christianity as a natural part of Wicca. We must, instead, be w i l l i n g to reiect Christianity as o u r faith, without rejecting i l as a faith for others. I was never Christian, and I liken it to Scrapple, a meat-product eaten in the region of the United States where I have been transplanted

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for the past 4 y a m The smell of It, tlic look, and the texture, as well as the composition, cornmeal. p i g parts, grease, turn my stomach. I have sniffed it. researched Li, and been told it w a s good by scrapple eaters, but I find it revolting and will always pass it by. Scrapple eaters cannot comprehend that 1 w o u l d not like their f o o d . They look at me, and m y big plate of wets and hot grilled c o n e y s , and think me m a d for not l i k i n g their food. M a n y Christians are the same w a y about their faith, completely not understanding w h y someone w o u l d not try it because they find it incredibly good. To me. it's as desirable as scrapple, and I'm sure my faith is as undesirable to them as theirs is to me- The difference is I don't go around trying to talk scrapple eaters out of their food, or Christians out of their faith. O n l y w h e n they d o it to me, d o 1 have a problem with their practices. The rest of the lime, I'm content to follow m y path, w h i l e they follow theirs, and even act togedier w h e n needed. 33

By asserting our religious selves, and acting in unison w i d i other religions, instead of |ust contrary to them. Wiccans gain a voice- One politician I spoke to about school prayer (she was against it already.) said she had "not realized" the impact that such prayer w o u l d have on nt>n-|udeo-Christian religions. The Radical "Conservative" Right says w i t h one side of its mouth that a minority has the right to affect a change, and w i t h the other side it tries to restrict all other minoridesOpen your mouth and shout! We are here! We arc ready! We're the Good G u y s , loo! A pamphlet handed out to F urld a men la list Christians by o u r organization contained this phrase, "Once we've r i d the w o r l d o l child abuse, murder, rape, lack of respect, hunger and strife, then, if you still feel that way. y o u can try to convert us. but for n o w , let's get our priorities straight. If w e can'l work together toward the same goals, w e can at least not hinder each otlier." Wiccans need to work side by side with those w h o agree with our causes, and prove that we don't have some vast "conversion agenda." To us, the idea that we're laying in wait hi turn ihe reins of the world into the hands of some " f e m i n i s l " overseer and indoctrinate children into sexless, nationless clones with mandatory

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abortion^ and sex-filled free love schools seems bizarre, even insane, b u l [here are vast numbers of people w h o actually believe this! Perhaps you've even accidentally picked up Iheir bonks or perused Iheir websitcs? 11 y o u have, you understand thai rnuchof i h e P K diat Wiccagels is created by those w h o would be our enemies, and that wonderful hooks like those ol 5eiitt Cuiuiingharn and others that should be read by rtonWiccans aren't! A good part o l ihls is this idea o l the " N e w A g e " 1 spoke of earlier. It is a figment; a thing dreamed u p hi classify us as fads, a way that those w h o hale us use to illuslrate Wieca, classing i l as a "Pet Kock." something that they can i g n i t e because in a few years it will begone. A s we grow and swell in numbers, as o u r secrecy ends, as we lay melaphorical claim lo the pre-Christian past and show that w e are not the N e w Age, but a m o d e m religion influenced by an O l d A g e Coming out of hiding, w e can ask " W h o ' s tike Pel K o c k n o w ? "

Chapter Twelve Narrowing Your Field within UEW

A l t h o u g h most people in Universal Eclectic Wicca remain i n the Second Circle indefinitely, there are a few w h o choose to narrow their field and dedicate themselves tn one or t w o aspects n i The Craft. These people lorrn the "Third C i r c l e " o l U E W , a collection of elders and craftsman that serve the greater community Unlike many Gardnerian-bascd trads, U E W ' s Third Circle is nut seen as the inevitable conclusion to s t u d y i n g Wicca. 11 is the Second Circle o l U E W that corresponds to the " T h i r d Degree" o l other trads, w i t h all the powers that go with it. a Second Circle leader may even become a lay-minister, a type of non-ordained PriesHess). The Third Circle is both difficult to attain and time-consuming to belong to, hardly the place lor the majority o l us, w h o need to keep real, secular jobs or starve away in the wilderness. In order to become a part of the T h i r d Circle, you are asked to make a unique rontribuhon |o Wicca as a whole- The ereahon of a Pagan Alliance, a series o l articles in Pagan magazines requiring w o r k and research and writing a book are all examples of " U n i q u e contributions." The point of the contribution is mot to further Wicca. but lo expand the contributor, II one discovers n o t h i n g new in his/her creation, the point of it has been lost. A minim um of one year of m m to red work on the project is required.

Then? an? live "sctumls" w i t h i n the T h i r d Circle, called path',. Mr>st people w h o narrow their Held ol study d o It within these paths. The Way of The Scribe, The Way of The Bard, The W a y o l The Artisan. The Way ol The Counselor and The Way of The Seeker. The hive Paths are similar to the techniques o l at least one D r u i d i c School, and were originally created by Tanrryn Wyrmstar and The Brothers, o l The Wolf M o o n based o n their experiences w i t h several Druidic, Neo-Druidie, Shamanistie and Wiccan traditions whieh they originally incorporated into W o l l M o o n Wieca, a defunct all-male trad w h i c h , in its literature said it "Picked up where the Dianic tradition dumped us." Originally based on the thought that "every man lias Iris o w n face." the five paths are traced by W o l l M o o n members to an ancient (not Gaelic) Fam-trad (>l surviving Druids w h o gathered in five groups of five and line "master circle" w h i c h consisted ol the leaders of each group. The Five S, Mage, Hunter, Scribe, Bard and Smith, reflected the praebces, passed d o w n father to son of these groups, and each member ol the group was a master of their path. In Universal iiclectic Wicea. we changed the " M a g e " path, which supposedly has also been called " A l c h e m i s t , " to "Seeker" to represent the n u d e r n Alchemists who range from hard-core metaphysicists hi lab technicians to investigative reporters, anyone w h o uses a science to discover something " n e w . " l i k e w i s e , " s m i t h " was both outdated and too narrow a grouping, so we elranged it to Artisan to include anyone w h o physically creates " s t u f f with his talents. Scribe and Bard are relatively unchanged, although the subcategories o l both are numerous from group to group, and " H u n t e r " d i d n ' t sit well w i t h the vegetarian membership, w h o were nice enough to abstain from our ritual hunts on sacred (preserved) land without faulting those who chose to participate. We added the category "counselor" because of a trend we mrticcd of people w h o seemed to be poor at leadership positions but great as listeners, and subdivided it into teacher and counselor. The Scribe, called First Path, includes those w h o choose writing as their expression and those w h o organise the coven and its works into a unit- In " d e e p " ritual situations, the scribe's robe is black, often

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embroidered w i i h m LI Hi-colored runes representing knowledge and C o d s of die M i n d and knowledge. The great work a scribe might do lo ji>in the pRth could range from transcribing ancient texts |o digital format to creating a new masterpiece of Fagan literature lo something completely different T l w Bard, called the Second Fath, is the bringer of knowledge and the bearer of news. In ritual, the Bard is drummer, storyteller and any number of other expressive parts. I admit that I have a certain fondness for this path, having w o r n the Skyrobe at my first T h i r d Circle ceremony. The Skyrobe, the ritual Bardic robe is a light blue, often with embniidcred Celt/Piel-like knot work. Occasionally, a Coven led by a Bard chooses l o practice one of the Bantic trads, and ail of the members are trained toward the Third circle a n d the Skyrobe. This type of Bardic Wicca is just one of a number of Universal Eclectic Wicca subgmups, called "septs" and one of the infinite possibilities for specialization w i t h i n the trad. The Artisan. The EarEhiobed T h i r d Path, is the creator, the one w h o works with her/his hand to form the objects used in Ritual. The Artisan's talents range from chef to gardener to weaponsmilh, and vary w i d e l y from person to person. One A r t i s a n I know says he is a person w h o "gave his heart to Wicca years ago and now needs to plunge both hands into it and make i l g r o w . " O f Universal Eclectic Wicca T h i r d Circle members w h o consider themselves " D r u i d , nunWiccan," just under one half are Artisans, most of the rest are Seekers. The Path of The Seeker, the Fourth path, seems lo attract the lion's share o l Metaphysicists and "standard" scientists. In the trad from which we learned of Ihe Seeker, he Ls the Mage, discovering new things to leach the coven. T w o important subgroups currently are formed o n The Seeker's Path, The Mage, one w h o has dedicated h i m self to Magick, and The Geomancer, one w h o has dedicated his Magick to the study/healing of the Earth, A n o t h e r name for Geomancer is Seeker-druid. and was " a d d e d " by the initial members of Universal bclectic Wicca, w h o , as I've said, brought a lot of their D r u i d i s m into their fai|h.

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The youngest path in Universal Eclectic WLCCEI is The Path o l The Counselor, w h i c h has existed lor about seven years and is generating some excitement and reshuffling in the circles- Originally, n Counselor was an inactive pricst(css), but a large number of people appeared w h o wanted advisor or teacher positions b u t not leadership, and this Path appeared to us w i t h them. Many T h i r d Circle Counselors become non-ordained priests or advisor to a Priest. In Ritual situations where a coven has decided to use the traditional robe colors, coonselors either wear deep, cobalt or navy blue or emerald green. The green represents the feih'le m i n d sown by a teacher, the deep blue is a combination o l Bard and Seeker, a person whose job it is t o keep the community aware o l the new developments and discoveries and use tales of history lo help with present day situations. 1 find it hard to believe in a tradition in which you cannot achieve a position without contacting a High Pries* and traveling to ondergo some rite in w h i c h y o u magically "become" what y o u k n o w y o u already are-In Universal Eclectic Wicca, the Third Circle is the only "certified" Circle, and the reason for this is uniortunale, but simple. There are people out there who " c l a i m " to have a degree but don't. 1 don't mean the people who belong to strange traditions or have trained themselves, I mean people w h o say, "I am a umpteenth-degree whatever with this tradition," without ever gaining that degree. Tn Universal Eclectic Wicca w e ask that a person seeking a Certificate of the Third Circle be interviewed by a Priestfessl and that that person sign a document that says that they will follow Hie Rules of Universal Eclectic Wicca. This can be done over the phone and by mail when needed. When The Association of Universal Fclectic Wicca Clergypersons has the person's signed Declaration of Intent and a copy or picture of his/her Unique contribution the priest(ess) receives a certificate, and their data is stored in a database. This system isn't perfect, but it does seem to make fraud a Utile less prevalent in Universal Ecleclic Wicca than in some traditions I won't mention.

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O n clergy Universal Frlerlic Wieca has Ihree types of clergy, I a y Ministers, elected Clergy and Ordained Priests. If egardlcss cil title, all Clergy are elected by their coven, either in pairs nr separately. Positions are held for a year and a d a y with elections h e l d the day a term runs out. Regardless o l a person's clerical litle, someone w h o is re-elected for ten years straight is said to be a " H i g h " Priestfess) of thai coven and is expected lo step d o w n for at least a year and let another hold the reins, acting as an advisor to the coven's leader. Before a person can ask for a vote and he considered for the position, fsfrhc needs to prove thai they haven't merely sat around " b e i n g " a priestfess) and that they've provided a significant service tu the Coven. A leave of absence by a priest or priestess with a theological purpose, such as studying lor a degree relevant to their position or writing the tradition's textbook allows "time off" for those holding the position of Priestfess) without loss of title- Likewise, anyone w h o has ever held the title is still called a "priest(ess). although not many choose hi do so. M a n y Universal Eclectic Wicca C o v e n s have no Third Circle Members, their leaders. Second Circle members who've been elected to the coven leadership are called " L a y - M i n i s t e r s . " A Lay-Minister can do everything a Priestfess) can do except teach people above the Second Circle, perform civil Handfastings or mediate fiandfasting contracts without supervision- The majority of U E W ' s coven leadership are Lay-Ministers. Lay-Ministry allows for a lessening of accountability to ihe coven and is die more effective position for those without the time to dedicate to intense Theological discourse, crisis intervention and everything else the coven might require of them. Elected Clergy are the leaders of covens oyer 8 people in number that have been elected by a one person one vote election in their respective coven. Elected Clergy may he of any circle w i d u n the U E W tradition, but are required to take the Oath of Practice Each groop may have 2 elected cleigypersons. Groups over 13 in number may add one more for evey 1(1 members, if they see fit (3 at 14-23,4 at 24-53.5 at3443,etc).

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Elected Clergy must be 21 years of age o r older, although an elected clergyperson can become a provisional or a c l i n g p r i e s l o f a coven provided s/he is assisted by a Lay-minister i>r ordained priest of 21 years or older and is 1H years, ol ago or older. Elected Clergy, or priest/esse/s, an? elected to serve a term of no more than 366 days, this election may be done in a manner so decided by the Coven body, provided all Coven members have one vote. Those elected clergy whose secular training in therapy, law or mediation give them special talent in hashing out a handfasting contract may d o so, but those widiout such experience mav not. Ordained Priest(essc)s have gone a step beyond election. Ordination varies from State to State, and place to place and it is the ordained PriesI(osse)s w h o m the state recognizes as Religious Leaders. W h i l e many states have ordination procedures that the candidate w i l l have to follow, The Church of Universal F r l e r t i c Wicra has guidelines w h i c h must he met before w e allow someone to become ordained. I w i l l be frank w i t h y o u , these ordination Procedures were not in place w h e n I first became a Priestess, if they had been. I w o u l d not have been oniained. I am pleased to say, however, that 1 have since gone through each and every line of these requirements. O r d i n a t i o n Procedures of The C h u r c h of Universal Eclectic W i i c a "Candidates for Ordination nucst be Third Circle Members who've been elected to two terms as coven leader. One of these terms may've- been as a Second Circle Lay-Minister, The Candidate inust've studied for at least one year each in any two of the main paths of The Third Circle, either under an Ordained Pricstt.ess) or under a T h i r d circle member of that path. The Candidate must be sponsored for Ordination by a n Ordained Priest(ess), this Priestfess) w i l l serve as the Candidate's A d v i s o r throughout the proceedings. In addition to these ecclesiastical requirements, the candi¬ date for ordination must be a H i g h School Graduate

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with .1 trap d i p l o m a , G E D graduate* an? taken on a case hv case basis and even then, very rarely. 'The candidate ITUIHII demonstrate an in depth knowledge n i Wicca, Universal Eclectic Wicca and Comparative Theology b y discourse belorea council consisting o l a pre-first circle student, graduates of the First Second and Third Circle and an Ordained Priest, i n a d d i t i o n , the candidate lor ordination must've completed at least 18 hours of college-level course w o r k in H u m a n Services, the Social Sciences and/or Comparative theology, in order to count toward ordination, this course work w i l l not be counted if the final and/or cumulative grade was less than B (3.0). Before The C h o r c h j f Universal Eclectic Wicca w i l l recognize a FriesHessJ as - o r d a i n e d " (s)he must complete several tasks requested b y the ordained bricstfcss) advising him/her. These tasks must be designed to help point out and correct a fault or weakness in tile candidate's style of Leadership." A s y o u can see. ordination is not for everyone, and by no means should anyone ever leel " P u s h e d " in that direction. A s always, whatever works lor y o u is the best thing for y o u to do. 3 3

In the Third Circle, much of your s t u d y is sell-directed, and those who like to have tasks, hard or simple, set o u t before them in neat little rows are warned out of the Third Circle-1 admit, however, that 1 have seen a few ScdbeS w h o were more "SeCnitary to this or that priest" than "Scribe." One assumes that such arrangement is by choice. You may've noticed we speak more of "covens" in the Third Circle, this Ls because we believe that advanced work in Wicca requires an expanding circle, people to bounce your ideas off- It may take years before y o u find even two people who y o u wish in your coven, but a coven of three is better than solitude at this level, so a coven of three it is¬ A ci>ven in Universal Eclectic WLCca Isn't always a group of people gathering to d o their rituals together. A U t W ' s definition o l coven also includes bands of solitaries gathering together for discussion and decision-making.

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and one should by f>0 means feel that they need to give up anything to join a coven, it It isn't a mostly positive experience (every coven DOES have "off" days,) then leave. Likewise, don't mpike the mistake of "holding together" a coven that Ivas no "chemistry," it only leads to anger on the part of (he ill-suiled coven and the ill-suited priestess-} Unfortunately 1 speak frmn experience.

Chapter Thirteen Personal Remembrances,

Well, then? i l is, all of Universal Eclectic W i n d in its entirety, w i t h some omissions o l course. (1 could spend a w h o l e chapter on "septs" the traditions w i t h i n the tradition, but 1 think ynu've had enough of me by now!) and some nice little additions courtesy of Tamryn Wyrmslar, w h o has decided to use his o l d craft name to preserve his identity and Jonah Windsinger. w h o also declines to speak openly. You may be wondering how, or w h y even, the task of writing this w o r k came to me, I mean, I've been a priestess since 1992 or so, and m y initial priestesship was held in dispute by m y cot-en ior quitea while. I was a relative newcomer to Wicca, although J feel my m o m raised me more Wieean than she knew, and the coven had a hard time w i t h my "saili n g " into the T h i r d Circle. I've always been a tad mentally hyperactive. 1 get one thing in m y m i n d and 1 block everything else out. 1 breathed U E W in w h e n T encountered it- l | said, T discovered, everything I'd been saying for years. 1 won't deny lhat my personal introduction to Wicca was less than spectacular- The first book anyone gave me on Wicca was The Spiral Dance, and I knew that the traditions and practices just weren't written for the earthv Yankees of the snowbound northeast. Thankfully, I had a very cool Dianic Pdesless go. " w e l l , maybe this isn't the right w a y for y o u . " She introduced me to a woman from m y

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area w h o I'd met in passing about a m i l l i o n limes. This woman, a Priestess, was creating a tradition alter leaving the Gardnerian-based group she'd been with since the sixties, and she'd gathered up a microooven of dissenters w h o immediately loved me to death. I remember _i

sneaking out to go to rituals, even though, in retrospect, my mother probably wouid've lot me go. and running lo my teacher's house after h i g h school so that I could have a lesson, then be driven home in time to pass the bus and get in before m o m called to check o n me from work. I've had some of the best discoveries of m y life since then, like finding out that the girl in High School that I wanted to tell so badly that 1 was a Wiccan, and training to be a priesless, was the daughter of a Wiccan Priest and wouldn't have laughed at me at all. O r discovering that a Priestess named "Stardancer" was actually a friend Irom H i g h School and that my leaving a copy of a boob on Wicca at her house was what started her. 1 w e n l to Boston and discovered a coven w i t h the same name, Irad and difficulties as ours, and again and again found myself swept away i n this beautiful group of people. 1 left Wicca for a few years becaose the C o v e n I'd trained in had disbanded with our priestess' move to California, and I faced personal crisis after crisis, finally turning back to Wicca after the birth of m y sonWhen I came back, 1 thought at first that the changes 1 noticed were in "everybody else," but slowly, 1 realized thai I was noticing what people had blocked out for me. or thai 1 bad managed tu block out for myself, that Wiceans had a dark side, and that it infused everything witii those same superficial attitudes I hated in I ligh SrhrxJ. Covens were popularity and manipulation organizations for the most part, b u l even with a shelf hill of Auckland, Cunningham, et al, J d i d n ' t feel right with solitary Wicca. 1 achieved the Third Degree of the tradition that w o u l d become U E W in a ceremony with a priestess who w a s in town, and a few weeks later was olfered the position of Priestess, I declined because I couldn't stand what 1 was seeing in Wicca and had begun to look elsewhere-

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Somehow, I ended up being in a COvEf! who's leader seemed beller than all of Ihe others I'd met. and if look thai same w o m a n w h o brought me In Wire a saying, " w h y dn y o u follow him i f he treats you like crap?" ft* me lo realize lhal I was really suffering In this coven, and steadily beginning to treal myself as badly as I was being treated- (realized then tlrat there was a major generation gap in Wicca at the time, the " o l d " Wiceans, w h o resist change, and the " n e w " Wiccans w h o are the children of the sixties and knew nothing but change. I got out. r

1 formed a horrible coven. I was messed up. m y coveners were messed up and we left habng each other, it happens. 1 grew from it, returned to my first priestess and "took the slop," becoming U E W ' s youngest priestess. From my new position, 1 launched "Religion: Other, the Central N e w York Fagan A l l i a n c e . " 1 was told 1 was corrupt, power hungry and " h a d no right" gathering people together, but the solitaries spoke. "Thank You for our voice bark," they said, and when a man claiming to be Wiccan seduced his 16 year o l d members it was Religion: Other that called the Police, Peligion:Other w h o shut h i m d o w n and R c l i g i o n O t h e r w h o warned the world. That was m y lirsl trial by f i r e 1 went l o bed every night for two weeks with tears in my eyes because if R O had been more "out there" it wouldn't have happened. Not long after, a metaphysical bookstore gave us a list of people, w h o w e called and sent information packets to. For legal reasons, we've always listed the person, organization, etc. that refers people to ReligiomOther, but Che store took offense at us using their name o n the form letter. O n l i l the day we left the area, the store, w h i c h also sponsors very pricey courses in Wicca, refused to keep our signs on their " p u b l i c " bulletin board. The fight with them, w h i c h left me nauseous w i l h anger at their blatant lack of respect for their o w n community, was the second trial by fire, but R O went emit got nasty. I'm sorry to say, and for a while 1 was the vL-tim of a nasty whisper campaign I later discovered to be the work of the same person w h o R O bad ousted. Most of the whispers were ignored by everyone, but I was confronted on a lew of them. Yes, when I was in H i g h School 1 tried Satanism, no, l a m not a Safanist, no, J never performed any kind of

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sacrifice, and neither d i d any u l the -.r.mists 1 hung mil with, l l was a group ol kids getting wasted and talking backwards. It lasted two weeks in summer. 1 was there ior two days o l i t and let! because I had no Interest cither in drugs or the " g r o u p ' s " leader. J t h o u g h ! that those nimors and Ihe need lo defend m y past was a trial by fire, but it wasn't M y last trial by lire came w h e n the C o v e n I had been i n announced that five of the original members, i n c l u d i n g my priestess and two close Iriends. were H I V positive, as was a good chunk of the coven they had come from, where unprotected sen Magick (in the seventies and eighties) was a common occurrence. W h e n I wrote the first draft o l this work, w e ' d already losl one person, and the others had " w i t h d r a w n " from their Iriends with the idea that this somehow made it easier o n us- Of the original five members, only one has lived to see TJFW in i|s current incarnation. By the W i l l of |he G o d s , T've tested negatively repeatedly, probably because I became of age into an A I D S aware Wicca, and to Ibis day the guilt I sometimes feel of "being spared" burns inside far worse than any other pain I've faced. Perhaps wrongly. I feel I was spared in part to carry on the legacy, 1 was always the k i d of our coven, the dreamer. M y priestess, who has since passed on. cried w h e n I read her the rough draft of A l l One Wicca because it represents her dreams and mine, mingled into reality. Since the time this work was first conceived, Wicca has taken on a new and strange life. I find myself accused of being a dinosaur, of being the old guard, i n the face of new and bright youngsters w i t h a host of resources I could not have imagined w h e n m y journey began, youngsters w h o could not imagine the Wicca of the generation before them. M y liberal and passionate views on Wicca w h i c h caused m y elders such strife are now seen as stodgy and conserative by new, young Wiccans w h o are challenging all we held as true. The idea of Unity, of peace and friendship between all Wiccans and others of faith may be a dream right now. Divisiveness is rampant, and it may be years, or even decades, before w e fully realize the dream of those many elders w h o went before- Won't you join us in the dream?

Footnotes to Book One

hoolnoles.

1. tra+di+uon (tra-d |sho^n) n . 1- The passing d o w n of elements of .1 culture from generation to general ion, especially by oral com¬ munication- 2-a. A mode of thought or behavior followed by a people continuously from generation to generation; a custom or usage, b. A set of such cusioms and usages v i e w e d as a coherent body of precedents influencing the present 3, A body of unwritten religious precepts. 4. A time-honored practice or set of such practices- 5. Law- Transfer of property to another- The American Heritage Dictionary 2. The word "faith" is used here as oppused tu Religion. A Faith is a non-specific religion or religious Philosophy, like Christianity. Religions within the Christian Faith include Catholicism, Fundamentalism, Protestantism. Vineyard Christianity and more. 3- This is not to say that A L L fundamentalists share these same issues. This was in reaction to one church that referred to itself as "Fundamentalist." 4. Oerald Gardner Witchcraft Torffy Chapter Four: "Witch practices." Reprinted by MagickaJ C h i l d e Printing. 5. Crowley; This is worth a good belly laugh, but when one realizes that this kind of thing, spoken without any objection, is taken for the Truth, it becomes hard to even smile. 1«

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6. U E W T h i r d C l i c k Elder Tamryn o n the meaning of the word Universal, N e w York, 1990 7. Much of this is bitter described in Chapter Two of Tfrr Psychology of Religious Experiences, E r w i n Rajntsdell Gooxknough, Basic Books, inc. 19fB fi. The Church of All Worlds is described in detail in chapter 10 of

Drawing Dmvn tlieMoon; Witches, Druids, Goddess- Worshippers, & Other Pagans in America Today M a r g o l Adler, Beacon Press, 1979/19Sb 9- The hJewslederof C U E W / C o v e n o l The Far Flung Net. Formerly the newsletter of "Religion: O t h e r " 10. A certain fundamentalist Christian A u t h o r describes visualization as an indoctrination o r "cult mind-control," and while 1 think that's a load o l bull, by all means stop visualizing at once if yOU (eel controlled or somehow ind uctrinatni, or even slightly uncomfortable, l o r that matter. N o reasonable Wieean would demand y o u to visualize a certain way, not even me. Do A s y o u Will... U . T h i s is not to indicate i n anyway lhat one shouldn't build a Wieean C h u r c h . In fact, a stable worship environment is always healthy 12. "Let n o n e . / ' "Let n o n e " From t h e Erecting the Temple ceremony i n Ruchiand's Complete Hook of Witchcraft, Raymond Buckland. L l e w e l l y n . 1975.1977,1987. These are very Standard ritual components, but Buckland's ritual is such a prime example o l the art of simplicity that any s t u d y of these rituals seems bland without i i . 13 "enacted meditation..." from Chapter lour: "Creating Sacred

Space" otSpirai Dance; A Rebirth of the Ancient Religion of the Great Goddess. Starhawk, Harper &r Row, 1979. 14 "Length of a man's a r m . . . " The Deli Tower Book of Shadows. Bell Coven of Universal Eclecbc Wicca. Maine.

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15. "Occasionally, this is "the circle, n o w Open can never be broken." l | i This is in nn- means- an e-pression of Hetcroscxuality as better or even r i g h t A s 00* Half of n w o m a n . / w i m i a n relationship. I i n n very aware o l the inability m y lover and 1 have lo replicate A l ilui name time, 1 often acknowledge her masculine asprhi-ts, just like I often acknowledge m y o w n . Being hall male and hall female i * ihe lot of all of us-, chromosomes he damned. 17. "Persephone's decent" (torn The Second Black Water C o v e n Bonk of Shadows and Light.1944. M u c h of the infnrmation used is from The Delphian Text, l'arts Ihlrteen and Fourteen, Copyright 1*324, The Delphian Society. Tt should he noted that this is a very modern retelling of the tale, and should not be confused w i t h an ancient telling o l the myth1B. The Delphian Text, Copyright 19>24, The Delphian Society, Chicago, III19.The Maiden. Mother and Crone as A r t e m i s , Selene and Hecate is from several feminist traditions, although m y source was Motherwit: A G u i d e to H e a l i n g & I'syehie Development. Diane Mariechild, l S B L T h e Crossing Press, Trumansburg, N Y . 20 The Charter o l Keliginn; Other, A n Alliance of Alternative Religion, now defunct. Formerly Religion: Other The N e w York Pagan Alliance. Syracuse. rVY. 21 The Celestial Equator or " e q u i n o c t i a l " is the circular midpoint of the Celestial Sphere, an imaginary sphere surrounding the Farth upon which ancient astronomers thought the stars were " P l a c e d . " Because of Ihe Earth's nvtatirm. the Celestial Sphere appears lo rotate once every sidereal day. A sidereal day is the time it takes for the Celestial sphere to completely rotate and averages about 3 minutes. 56 seconds less than the solar day, w h i c h takes into account the movement of the sun in relation lo the Celestial Sphere.

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¿11 Our wicia 22 Buying a real true that's been cut d o w n is sacred tu us, i i symbolizes The dead C o d , and i i means thai, on average in c u t area, two trees w i l l he planted i n its place, a n d Ihat much more oxygen w i l l be available to breathe. Whan we're done with it, i l gets mulched, as d o most in our city. 23. Contrary to the hale literature o i some pseudo-Christian churches and the near yearly news article produced from |hat literature, there is no proof at there E V E R having been a Celtic god called "Samhain," although several bands, pels and a comic book character H A V E hail that namu. 24.1 i k e many other religions, a different view o f lile has lead us to tlte conclusion dial o u r G o d s have matured a n d don't require human sacrifices anymore, or even appreciate them. L i v i n g a good life, and t h i n d y i n g naturally is sacrifice enough for me! 25. Letter to Congressmen, Phoeni* a n d Kaatryn M a c M o r g a n 26. I don't know about your house, but mine houses a rabbit, a eat, two people with careers, a library, assorted guests a n d a male child, it is often a disaster area. If it wasn't clean enough, some of my students felt 1 was less than professional. O n e priestess, i n her book on running a coven, suggests that students w h o find their teacher's house to be less than neat and tidy should look for another teacher because it is a sign of laziness. M y o w n priestess, wiser w o m a n by far. calls clutter nothing less than "signs of l i f e " 27. Gardner. Witchcraft Today. Adler, Drawing Dmvn the Moom

Witches, Druids, Goddess-Worshippers, £. Other Pagans in America Today. 28- From "If 1 could w a k e " from The Second Black Water C o v e n Book of Shadows and Light. 1994. 29. It does work together! Balancing ITS and C r o w l e y , " Kat M a c M o r g a n and Jonah Emcdrod Windsinger, Black Water Arts, 1995

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30. " C o m e away, for I prepare for vou. M o v e , therefore, and show yourselves, open up ihe my&lerles of your creation, be friendly linlo me, lor T am Ihe servant o l Ihe same G o d as y o u , die tnie worshipper o l fhe highest." Actually. If was written in Theban Script, bui a l thai time. I was pari o f a small group o l seekers w h o believed, as I do now, that w o r d s have the power lo b i n d y o n , and that a phrase on a piece of Jewelry can keep y o u on track when y o u wear it. In retrospect, I think the thing was very tacky, actually. 31. A n d is most assuredly not the name of prachoners of an "Ancient Irish K e l i g i o n " 32. Wets: In the central N e w York area, a plate of french fries floating in beef, turkey or mushroom gravy. Coney: A " w h i t e " hot dog, spicier than a regular one rind mail*: with veal, nonfal dry milk a n d o d i e r tilings undesirable in n o r m a l human consumption. 33. Iittp://www.Cuew.org

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Book Two: The Grimoire

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One of the tools of ancient sorcery iincl Witchcraft was the grimoireM o r e than ,1 book of "spells," the grimoire was an instruction manual, telling the Witch or Sorcerer many o i the " n e r e i s " of the universe, I've gathered together thirteen secrets from i number of grimoires .mil Books of Shadows, both modern and ancient, for the use of the solitary and coven Wiccan with no grimoire of his/her own- The information here is not w h o l l y Wiccan. and what is Wiccan is not w h o l l y Universal Eclectic Wiccan, but anyone w i t h an interest i n o l d ways may find much of wllat lies w i t h i n useful. M y suggestion is that one use this as a starter grimoire. building their o w n from this point forward, I'm a bit of an Old mule in m y separation of the G r i m o i r e and the Book of Light. I know that many gather it all into one great tome, w i t h all their little bits of knowledge interspersed with prayers and rituals, but 1 Like to keep them only partially togetlier, if at all. The first three ring binder 1 bought spared me endless rewrites in blank books, and since then I've never kept a tome in anything else. I can't give enough praise for expandable tomes, so if y o u desire to separate your Sacred Book into Grimoire. Tuurnal and Book of Light, consider that each side will grow at a difierent rate and leave space accordingly. A s a Teacher, one of m y strongest problems is m y handwriting; m y students w i l l twist and turn their head Irving to figure out the peculiar backslant that m y notes and journals are inscribed in. A s a result, I have since turned to a computer and printer instead of a blank book and a pen for those works 1 share with others. M y feelings are mixed, on one hand, a floppy Grimoire just doesn't seem to " f e e l " very Pagan, b i d on the otiier. m y students look over m y notes a n d understand them. I've decided that it is 1, not the computet w h o is doing the w r i t i n g and that it is more important to be legible than traditional. M o c h of what 1 studied in writing A l l One Wicca were personal journals, so 1 realize that with the changing of technology my disks w i l l become obsolete7

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A s a. result. 1 print everything OUt in duplicate. Hopefully, if Wicca becomes suppressed. these printouts w i l l not read like some of ifie "transI a tions" of the great metaphysidsts of the past, w i l h the w o r d "Illegible" In ihe m i d d l e of a spell or worse, the translator's besi guess. Contents of this G r i moire: 1: Altars and A l t a r C l o l l i s 2:Elasic Herbalism 3:Candles 4;Corn Dollies 5:Crystals and Minerals fi: Divination and the last of ihe True Scientists 7:bivu C o m m o n ways of Raising Power »:Cods and Goddesses ^ H o l i d a y and Lunar recipes lfh Incense 11; Magickal/Craft names 12:Dedicationsand Initiations 13: Operative and Ritual Witchcraft

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Altars and Altar Cloths

"An Altar should be B U M from rtvod. FJI* metal, excepting tfune Attars loitb O H j a r t H B l b l i" u t t J l to hide the N H M J flradr. M H may omjaur I H H I ff met at is needed for (he hidden spare."-A Faun-trad "We crafted o u r Altar from an o l d iree s l u m p and by the second year it bad been sprinkled so often that the w o o d had somehow sprouted a new tree." "...H suggested a mifrored Altar for the fioonlight

riliads...ilds felt to as lite it doubted I he full moan that m^iir."-Wol f M o o n Coven The Allar (not hi be confused w i t h alter) is the sacred space upon w h i c h tools are kept. Two m a i n forms of Altars e*ist, round or pentagonal altars that stand in the m i d d l e of the circle or rectangular ones placed against walls or the lar east of the circle. Both are fairly simple to make, although a pentagonal altar requires more work. Decorator tables an? good, cheap altars, but can't hold much weight. Chief among the "bonuses" o l decorator tables is the lacl that they either fold up or have removable legs for storage and transport- Some decorator tables are all w o o d instead of w o o d and metal, fulfilling the requirements of some trads. To make a round altar simply, take a wotxien crate and glue a round piece of plywood to it. or attach three, four or five equal length "legs" to a single piece- One m o d e m Book of Shadows suggests five decorative posts, cut at slight angles, glued with silicone to a plate glass mirror. If vou have a root worker w h o twisfs w i l l o w roots into stands and r chairs, that would make a sturdier stand fear a mirrored altar. Mirrured altars are fairly new, although The Sacred book of one Fam-trad has a reference h>a two hundred year old one-As. a practical matter, mirrored I v.

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altars double your I. . hut they also scratch, break, and weigh a lot. They are wonderful stationary altars outside or in, but lousy if y o u plan to move a lot A " T " altar is easy to make, s i m p l y glue three pieces of equal sized p l y w o o d together, in a sort of double-legged T shape- For strength, add a fourth piece so the altar resembles an H with a line across the top. These tend to tip w h e n built too n a r r o w l y so be careful. Altar Clotbs are circular or square and bang about half way to the floor. Usually an altar cloth is while, although many lunar rituals use black or deep blue altar cloths. The Night Sky cloth, or Universe cloth, is studded with small stars that are either "nailheads," secjuins or needlework and is sometimes used in fancier rituals. If y o u are going to use an untreated cloth, make sure it's cotton, because cotton doesn't tend to burn quickly. To be safe, either put a piece of glass {round table glasses are available at many department stores at reasonable prices) on top of the altar or spritz the altar w i t h water before the ritual. A n altar glass is a wonderful thing if y o u wish to LLSC your d o t h more than once, since wax is very difficult to remove from many materials. To remove wax intra a cotton cloth, freeze the cloth, and snap off the frozen wax that can be removed in thai manner. If only a small wax stain is left, you can remove it by machine-washing it alone in hot water, then tumble drying o n high with a d r y o l d t o w e l If a large stain remains, weight the cotton cloth by tying it around a rock and then boil it in a large pan of water. A l l o w the water to Cool, and then place the pan i n a refrigerator or freezer. The w a * s h o u l d form hard lumps on the top of the surface of the water. If thatSTTI.I. does not work, iron the stain between two o l d towels, wetting the top towel or using high steam- If all else fails, many d r y cleaners can remove wan chemically. A n altar glass is not optional if y o u intend to use velvet! Velvet b u m s fairly easily, reacts poorly to salt water and is nearly destroyed by better waxes (Like beeswax.] The altar glass, backed by black velvet, is used for scrying by the more Magickal trads, and, while not as effective as a mirror, does improve the amount of light your candles

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give. IE is not a staggering investment, a n d if yOU Can keep iE in One piece i l saves money in the long r u n . M a k e sure to slick fell lo the bottoms nf very hard (like- iron) eandleholders-before keeping Ihem on Ihe altar, and if your athame is lo rcsl unsheathed place a small square of cloth, like a fabric napkin, beneath if. Altar cloths are rarely colored [f die candles are. I've seen a few rituals where the candles and d o t h matched -or were complimentary colors, but most use a culored cloth with white candles or colored candles w i l h a white cloth. The Altar cloth color is considered ihe same in meaning to a candle color, so use the chart for candles for cloth colors.

Basic Herbalism

Herbalism tidbits are found In marry Books of Shadows, and many books On Wicca. but the best herbalism bonks are often non-Wiccan in nature. For more information on herbs, l o o k in the Food, Cookbook, or Alternative Medicine sections of your bookstore or library. The following is a very partial compendium of herbs, listing some uf their uses, some of the G o d s to w h o m these herbs are considered sacred and the Zodiac signs they are attributed tu. It s h o u l d be noted that Herbalism, in and oi itself, is not Wiccan. ft is an unrelated science, a study of plants and their compounds. Historically and i n our shared metaphorie history, the study of herbs was a dark and mysterious path of learning, with several discounted theories, like the Doctrine of Signatures, w h i c h taught that the |udeuChristian god marked each herb with its use {thus a heart shaped herb w o u l d help the heart, a Fire colored flower heal a born), or the belief that a herb of one Zodiac sign was used t o Ireal a disease of another. Such things are very interesting to read, the works of Culpepper and Boelune provide me great amusement o n occasion, but they aren't modern science, and are no replacement for a good modern book of herbs that describes the chemical c o m p o u n d s iri herbs and what they do. O l t c n . this purified chemical c o m p o u n d , not the herb w i t h its allergens and additional compounds, is the better treatment-

A l s o k n o w n as: Arabic. Cape G u m . Christ's C r o w n . Egyptian T h o r n . G u m Arabic Tree, Thorny Acacia. Indigenous to: Northern Africa ¡53

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Sacred h . Diana, lshlar. Osiris, R,ı. ELICJIL\J c t l tündü and Buddhist sacred fires. ID fudeo-Christian Mythology, Acacia was the w o o d o i thp A r k of The Covenant and The Sacred Tabernacle, and Thorny Acacia was the plant Irom which Christ's C r o w n of Thorns was made. C o m m o n uses: Powdered, dried acacia g u m is added to hot water lo from a throat d i a l i n g mucilage thai also prevents diarrhea. Zodiac correspondence; Mars, Scorpio.

A D D E R ' S T O N G U E {Erythnmium Anurrimnum) A l s o k n o w n as; Dog-Tooth Violet. Rattlesnake Violet. Snakeleaf, Yellow Snowdrop. Indigenous to: N o r t h America Sacred to: Hecate, Diana. L u n a , Persephone C o m m o n uses: Skin conditions Zodiac correspondence: M o o n , Cancer

A G A V E [Ag/r.v Anrerlcam) A l s o k n o w n as: American Agave. Century Indigenous lo: H o t , A r i d , N o r d i and South A m e r i c a Sacred to: Mayauel. Considered the Mexican sacred "Tree of L i l e and Abundance'' C o m m o n uses: Decoction of sap used for tonics and laxatives Zodiac correspondence: Mars, Venus

A L D H K {Ahws Gliitmosu) A l s o k n o w n as: Black Alder, European Aider, O w l e r IndigenuuS In: Europe, A s i a . N o r t l l Africa {Ainu* Rubra) A l s o k n o w n as: Red Alder, Oregon A l d e r Indigenous lo: Northern California N o r t h to Alaska {AJ'iu5 Serwlnta)

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A l s o k n o w n as: Smooth Alder, Hazel A l d u r • • I - •• . ^ to: N o v a Scotia south i o Virginia, The Great Louisiana and Florida Sacred lo; Astarte. Bran. A sacred irec of i h c Druids.

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C o m m o n uses: U s e d dried and powdered! or infusions for astringent purposes, also a sore ihroal gargle.

A L L S P I C E (pimento cifttiatndis) A l s o k n o w n as: C l o v e pepper Indigenous to: South and Central A m e r i c a , Islands of Central America Sacred to; Uranus C o m m o n uses o i : A s a spice, a warming tea ur for gas. Zodiac correspondence: Uranus A L M O N D ijirrjrrjjs nmugdaliis) A l s o k n o w n as: Greek Nuts, Maiden's tearsIndigenuus to: Mediterranean Sacred lo: Kerridwen, Jupiter, Thoth, Psyche, Demeter, M y t h : Phyllis, a Thracian princess left a l the altar was lurried into an almond Iree by the gods, her tears became the inner " n u t " of the tree. C n m m o n use: H i g h protein food, used in non-dairy " m i l k s "

A L O E (/>>£*• vera) A l s o k n o w n as: Barbados Aloe, Curacao A l o e , Indigenous In: M o s l Tropical Islands Sacred to; Hecate. Mars, Zeus C o m m o n uses of: A l l purpose gel w i t h i n leaves used as a base for other external remedies, good for burns, b u g bites, scar prevention. A natural absorbable and water-soluble lubricant as w e l l . Zodiac correspondence: Mars. Venus

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A L T I I F A {aUlrta ojfichialis) A l s o k n o w n as: Marshrnallow, Witchwet, Wymote. Indigenous In: Wetlands Sacred lo: In lire Arthurian Mythos, althea grows in fhc sacred pools o l the various mystical women w h o appear within them, it is used as a base o l "charms" a substance lo hide potions within. C o m m o n uses of: hood plant with altemale: usages much like aloe veraZodiac correspondence: M o o n

A M E K A N T H / A M h R A N T H U S (ameranikus hypocliondrlacus) A l s o k n o w n as: Lady Bleeding, Cockscomb, Prince's Feather. Indigenous tu: Central United Slates, cultivated in Europe Sacred to: Artemis, Aphrodite, Diana, Venus. C o m m o n uses of: Astringent, "broken hea rt charms." Zodiac correspondence: Saturn

A N G E L I C A ffirrge'i'aj aichaiigctlca) A l s o k n o w n as: European Angelica, Garden Angelica, Witchbane. Witch ware. Indigennus tn: Da m p are as, Europe, Asia (Angeiica Sy/irsiris) Also known .is; A n g e l w e e d , C o u t w e c d , W i l d Angelica, Indigenous tu: varies {Angelica Attopaptma) A l s o k n o w n as: American Angelica. A n g o l a n , Purple (or violet) Angelica. Furpie (or Violet) A n g e l . Indigenous to: N o r t h America Sacred to: Angels, supposedly a monk w a s given a recipe that warded olf the plague by an angel- The weed used was angelica. It was believed no Witch could stand the sight of angelica, and thus it was put in herbal brews by Cunningfolk to " p r o v e " dieir faith.

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C u m m o n uses: High doses m,iy be harmful, arid , i l least IWO poisonous plants resemble angelica, so avoid using it unless yon are very sure ahnul what yuu have. Zodiac cones pondcncc: Sun, Leo

A N I S E [Pimpiwlia Anisium) A l s o k n o w n as: False Licurice Seed, Italian Licorice. Indigenous lo: widely Sacred to: A p o l l o , Mercury, Osiris C o m m o n USES; F l a v o r i n g cramp and nausea reliever Zodiac correspondence: M o o n , Aquarius

APPI.F (Pyrup MaSu$) A l s o k n o w n as: A p p l e , various varieties. Indigenous lo: Europe, North America Sacred to: Aphrodite. Athena. Diana. D r u i d s , DioilySuS, Eris. Hera. M y t h s : " A d a m and E v e , " "The A p p l e of Discord," "I lercules and the Golden Apples of the Hesperides," numerous Eaerie tales, i n c l u d i n g "Snow White" C o m m o n uses: Food, mild la.ative, healing and love charms

A R N I C A [Arnica Montna) A l s o k n o w n as: Mountain Tobacco, Silver Wilchweed, Silverwolf, Wolfsbane Indigenous lo: Canada, US, Europe Sacred to: Hecate C o m m o n uses: D O N O T USE unless y O u are an llerbai doctor, but p l a n l in a decora live garden for protection. Use gloves when tending itZodiac correspondence: Zodiac. C a p r i c o r n

B A L M (MWfaM Cytktmite) A l s o k n o w n as: Lemon Balm, Sweet Melissa Ind igenui - In: Varies Sacred lo; Hccalc. Juno. Pan C o m m o n uses: Food, external poltioe for irritations, mosquito repellent aromatherapy, cramps. Zodiac correspondence: Iupitet Cancer

B A F L E Y (Hurdajfl Vulgate) Indigenous lo: Europe. North Alrica Sacred to: O d i n . Demeler and " g r a i n " gods. G u m m o n uses: l i i o d . anli-itch. Zodiac correspondence: Saturn. Leo

B E L L A D O N N A {Atwpa Bdfahnna) A l s o k n o w n as: Deadly Nightshade. Dwale. Poison Black Cherry. Indigenous to: U S . Europe Sacred le: Bellona. Hecate. I Iypnos. Morpheus, Somnus C o m m o n uses: Do Mot Use... Poisonous i n small quantities. Zodiac correspondence: Satum, Capricomi

C A L E N D U L A {Catenduk Officinalis) A l s o k n o w n as: Garden M a r i g o l d Indigenous tn: Europe Sacred to; Persephone and other " m a i d e n " goddesses C o m m o n uses: C r a m p , gas and nausea reiiel Zodiac correspondence: Sun, LeO

C A M O M I L E or C H A M O M I L E [Antkemi? rVoWTis) A l s o k n o w n as: Roman Chamomile, Garden Chamomile-

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Indigenous tu: Europe {Matricaria Qiamomilia) A l s o k n o w n as: C a r m a n Chamomile, W i l d Chamomiie, Witch-daisy. Indigenous toe Europe S a t r e d to: A p o l l o , Ares, H e r a , Zeus C o m m o n uses of: C a l m i n g . Muscle relaxant, appetite stimulator. Zodiac correspondence: S u n , Leo C A T N I P [Nepeta Cataria or Nepeto Ncpeta) A l s o k n o w n as: Bast's Tea, Catmint. Catswort, Field BalmIndigcnous to: A l l over Sacred to: Bast, Freya C u m m o n uses uf: Similar to Chamomile, also guod for upper respiratory and sinus infections. Zodiac correspondence: Venus

C A T M I N T (Nepeta M u s s e l i ) A l s o k n o w n as: Purple o r flowering C a t n i p , Indigenous tu: D r y areas where catnip is gn>wn. Sacred to: Bast, Ereya C n m m o n uses nf: This ground-climbing sister of Catnip, w i t h its p u r ple flowers, can he used like catnip, hut is not quite as good. Zodiac correspondence: Venus

C L U B M O S S ' i.ycnpodium ClavatunO A l s o k n o w n as: Foxtail, Staghorn. Wolfclaw. Indigenous to: Varies C u m m u n uses: Powdered dried clubmoss is used on wet rashes and nosebleeds. Use commercial preparations, as it can be poisonous Zodiac correspondence: M o o n

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C U R R A N T (Kibes Nigrum) A l s o k n o w n as: Black Currant Indigenous In: Marshes C o m m o n use: Diuretic {Rlbts- Uttbrwn) A l s o k n o w n aS: Red Currant, Whieberry. Indigenous (o: Europe Sacred ID: A l l w i n e and Irui: gods. C o m m o n uses: Wine flavoring, upset stomadh. juice has. cooling properties Zodiac correspondence: Jupiler

D A N D E L I O N (Taraxacum Officinale) A l s o k n o w n as: Blowball, Lion's Tooth, W i l d Endive Indigenous tn: EVF.RYWI IFRF Sacred to; Erls, Hecate, Persephone C o m m o n uses: Petals, leaves and root edible, a natural diuretic and stimulant, tiic ground roasted root of w h i c h m a l e s a good "coffee" w i t h a caffeine free " k i c k " Zodiac correspondence: Sun, Leo

E L D E R (Sawbuaa amdetais) A l s o k n o w n as: American Elder, Black Eider. Sweet Elder Indigenous l u : N o r t h America W A R N I N G : Poisonous when raw!!!! {Sambucus Nigra) A l s o k n o w n as: Black Elder. F l l h n m Indigenous to: Europe W A R N I N G : Extremely purgadve w h e n raw, nausea and vomiting may occur, {SambuCltS m O F A V K d ) A l s o k n o w n as- Red Elder Indigenous to: Europe. Canada. W A R N I N G : The seeds w i t h i n the berries are poisonous. (SPnarvcMO ebuius)

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A l s o k n o w n a-,: Dwarf Elder. W i l d Elder Indigenous lo: US, Europe W A R N I N G : I'he berries are poisonous Sacred io: Dionysus, Venus. C o m m o n uses; Varies, use commercial preparations. 7ndi.li- correspondence: Venus

E L E C A M P A N E [inula hdenium) A l s o k n o w n asrelfdock. e l f w o r l , horseheal. scabwort. Indigenous In: U S Sacred lo; Helena C o m m o n uses: Cramps, iiches. bugbites. Zodiac correspondence: Mercury, Uranus

E U R O P E A N C E N T A U R Y (tflrfounafl lanMfnlum or Ltythrava CenitntrSuni) A l s o k n o w n as: Bitter Herb. Centaur H e r b , Centaury. Indigenuus lU: Europe Sacred to: Centaurs, E p o n a , P a n . C o m m o n uses: LHeling. blemishes. Zodiac correspondence; Sun

E U R O P E A N V E R V A I N (Verbena Officinalis) Also known as: Enchanter's Plant. I uno's Tears, Vervain, White Verbena. W h i l e Vervain. Indigennus In: Viediterranean Sacred l o : Bast, C c r r i d w e n , Demeter, Diana. Hermes. Isis. Juno, Jupiter. Mars, Mercury, Persephone, Thor, and Venus C o m m u n U S E S of: Improves kidney and bladder fuiicdoil. Said to be an "aphrodisiac" Zodiac correspondence: Gemini. Taurus, Venus

F E N N E L (FomicUiUm VUlgare) A l s o k n o w n as: Sweet lennel Indigenous tn: Mediterranean, Asia Sacred to; A d o n i s C o m m o n uses: Stomach problems, expectorant. Zodiac correspondence: Mercury, Virgo

F E N U G R E E K iTrigrneila fanum-gracx-iimi Sacred to: Aphrodite. Apollo. Pan, Venus C o m m o n uses; Believed to bo an a p h r o d i s i a e A natural " p i c k u p " plant, good for the " i c k y " feeling o i the last day o l a cold. Zodiac correspondence: Mercury

F O X G L O V E {Digitalis Purpurea] A l s o k n o w n as: DigitalLs Indigenous In: U S . Europe Sacred to: Aphrodite. Persephone. Pluto. Venus C o m m o n U S E S : The heart medicine Digitalis is made f m m Foxglove. If anyone ever tells y o u herbal remedies are a load of bull, remind them of good o i ' Foxglove, However, it causes Contact FJermatitis, among other tilings, so don't go harvesting. II you have a heart condition, take a prescription remedy, not a homemade one. Zodiac correspondence: Pluto. Venus

F R A G R A N T V A L E R I A N {Valeriana Officinaiia) A l s o k n o w n as: All-Heal,Heiiotrope ValerianIndigenous tu: Europe, East Coast U S Sacred to: A p o l l o , Cernunnos, Ra, Zeus.

lfifl

¿11 Our w i c i a

C u m m o n uses: Migraine, In&QClfiii Warning: arterided UW or large doses may cause symptoms ol poisoning, I k n o w of a person w h o losl a kitten to Valerian Poisoning, so if y n u plnnt it tie c a r e f u l " " Zodiac correspondence: Mercury

G I N G E R (Zn^fivr rytinW A l s o k n o w n as: African d i n g e r Indigenous lo: Tropica] parts o l A s i a , cultivated elsewhere Sacred to: d i n g e r is a sacred plant in it's o w n rightC o m m o n USES: d i n g e r eliminates- motionsiekness A N D M o r n i n g sickness- Try a pinch of gingerool powder o n the back on the tongue, ginger beer or "1 lot" ginger ale, or candied (clyslallized) ginger. Ginger also helps clear sinuses and relieves migraine, but some people iind high doses make them feel shaky. Zodiac correspondence: M o o n

G I N S E N G [Panax sctsin-seng) A l s o k n o w n as: Chinese Ginseng Indigenous lo: Asia {Panax numqupfcliiit.) A l s o k n o w n as: American Ginseng. Five-Lcaled Ginseng Indigenous lo: N o r t h America Sacred to: Ginseng is said to be sacred of it's o w n right C o m m o n uses: This is the "Wonder P l a n t " it seems to work for everything, especially as a "pick o p . " It seems In cause headaches in some people, however. Zodiac correspondence: Scorpio, Uranus

I IF ATI IEP (Cattuna Vid^tiasf A l s o k n o w n as: Ling Indigenous tn: Europe

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Sacred to: Erin. Isis, Persephone, Vimus C o m m o n uses: Aromatherapy. Diuretic, stomach Troubles Zodiac correspondence: Venus

H O R L H O U N D {Mitrmbium Vulgar) A l s o k n o w n as- M a r r u b i u m Indigenous l u : Varies Sacred To: Horus C o m m o n uses: C o m m o n C o l d , especially w h e n candied. Zodiac correspondence: Mercury

H Q U S E L E E K (Sempetvivuiu Tecictiumi A l s o k n o w n as: Aaron's- Rod, 1 lens and C h i c k s , Jupiter's Beard. Indigenous lo: Europe Sacred to: Jupiter, Thor C o m m o n i i S E S ; Leaves used much Zodiac correspondence: Jupiler

Us

Aloe is.

J A S M I N E ijaaajanum Officinale) Indigenous lo: Warm parls. of Easlcrn Hemisphere Sacred to: Diana and other lunar/night goddesses. C o m m o n U S E S : A m m atherapy, used for Migraine and an "aphrodisiac" Zodiac correspondence: Cancer, Jupiter, M o o n

L A D Y ' S M A N T L E {Akhcmiliui Vulgnnm) SacrEd to: Earth Goddesses, and the Virgin Mary. Angels. C o m m o n uses: Reducing bleeding, appetite stimulator. Zodiac Correspondence: Venus

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L A U R E L {Lauras NobBlS) A l s o k n o w n as; Bay Laurel . id i ' •' - In: Mediterranean Sacred lo; A d o n i s , A p o l l o , A r l c m i s , Caca, Helios, Mars, Zeus. C n m m o n uses: Spice Zudiac correspondence: Sun, Leo

M A N D R A K E {Mandragora Officinarum} Indigenous In: Europe Sacred lo: Aphrodite, Diana, Hecate, N l m u e , Salurn C o m m o n uses: Poisonous Zodiac currespondence: Mercury

MtAYXlV&Whtt

(FilipenduSa irlmaria)

A l s o k n o w n as: Meadowqueen Indigenous lU: Europe Sacred to: Demeter C u m m o n uses: A natural aspirin. Zodiac correspondence: G e m i n i , Mercury, Venus

M E X I C A N D A M I A N A (Turnen Aphmdiaai) Indigenous In: Southern N o r t h America. Sacred to: Venus C n m m o n uses: Stimulant Zodiac correspondence: Piulo

M I L K W E E D {Asdepias Syriacce) A l s o k n o w n as: Silk weed Indigenous lo; N o r t h America Sacred to: Tuno

Kaatryn Mai M figo ir

C u m m o n uses: kidney Stones Zodiac correspondenee: Jupiter

M U C v V O R T M n W s ú Vulgaris) A l s o k n o w n ab: Sailor's Tobacco Indigenous lo: Everywhere Sacred ID: Artemis, Diana. C o m m o n uses: Antl-llch. Large doses cause sickness. Zudiac correspondence: M o o n . ^e-UUS

K U T M E G (jVfí^rjsrjí Ef^níuce) Indigenous lo: Indonesia Sacred lo: Jupiter, Uranus C o m m o n uses: Anti-gas. a hallucinogen w h i c h can kill in a dose small as two nutmegs. Zodiac currespondence: Jupiter

ORRIS K O O T (¡ris F formtin*) A l s o k n o w n as: Florentine Iris Indigenous To: Mediterranean Sacred to: Aphrodite. Hera. Iris, Isis. Osiris C u m m o n uses: Diuretic, common Cold Zodiac correspondence: M o o n

P E P P E R M I N T (Menifa Pipila) A l s o k n o w n as: Lambmlrir Indigenous lo: U S . Europe Sacred lo: Zeus C o m m o n uses: Nausea, gas. Zodiac correspondence: Venus

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Oac

WÍCCH

l * O M E G R A K A T E (Púnica Grn/i/rtum } Indigenous lo: A s » Sacred io: 1 fades. H e r a , Persephone. PlnEo C o m m o n uses : K i n d : Gargle Seeds; Diarrhea, aids digestion / o d i a r Correspondence: Mercury, Uranus., Venus

R H U B A R B (Rheum Patmalum ) Indigenous lo; A s i a , b u l imported plants in The North Eastern US have Long since gone w i l d Sacred lo; H c c a l c C o m m o n uses: Food, high Vitamin C . leaves are poisonous Zodiac correspondence: M a r s . Scorpio

R O W A N (Sorbus Acoparía) A l s o k n o w n as: Sorb Apple Indigenuns tU: Europe Sacred to: M o o n C u m m o n uses: various Zodiac correspondence; M o o n

R U E (Rula Graveolens) A l s o k n o w n as: Herb o l Grace Indigenous to: Europe. Africa Sacred lo: Mars C o m m o n uses: Rue causes contact dermatitis and may cause poisoning. Zodiac correspondence: Sun. Leo

T A R R A G O N (Artemisa D r m r u p r c n u e ) A l s o k n o w n as- Estragón Indigenous In: Varied

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Saired to: Artemifl C o m m o n uses: Seasoning, appetite Stimulation, Dragon hurtling. Zodiac correspondence: Mars, Scorpio

W O O D R U F F [Atperula Ororoio) A l s o k n o w n as: Master of The Woods, Sweet Woodruff Indigenous l u : A l l over Sacred to: hi igh C o u r t Sidhe, Venus, H o r n e d G o d C o m m o n uses: Use small doses only for M i g r a i n e Zodiac correspondence: Mars. Venus.

W O R M W O O D [Ariemisa Absinthium} A l s o k n o w n as: Absinthe Indigenous to: Europe Sacred to: Artemis, Diana C o m m o n uses: Use commercial preparations to avoid poisoning Zodiac correspondence; Mars, Scorpio, Pinto. Recommended reading: T H E HERR ROOK. John L u s t Paperback: Bantam Books, 1974.

Benedict Lust Publications,]974

Wicca Craft, Tire Modern Witch's Duck af Herbs Magick and Dreams, Gerina D u n w i c h , Citadel Press/Carol Publishing edition, 1994 r

5haker Herbs; A History und Compendium. A m y Bess Miller. Clarkson Potter, 1^76

Candles

The tieneiil o l making your o w n candles la that y o u k n o w die wax Is pun? and what types of wax you put into the candle. M y favorite candles for ritual are beeswax, with a heavy coat of dyed vegetable wax to give them color- A w a r m candle rolled in rubbed sage makes a wonderful scent when burned, and essential o i l s are better than "scented candle oils" for fragrance. With beeswax the natural smell is so w o n derful that 'fils are unnecessary. A l t h o u g h variances in shape occur, the "normal use" candle is a standard pillar or taper, in white or the cardinal colors for the com pans points, and varying colors of altar candles for various holidays, weekdays. Magick types and purposes- The f o l l o w i n g color chart, w h i c h details candle culuis and their meaning*, Is also good for A l t a r cloths and robes: black: Samhain, Yule, Astral Magicks, "space" Magicks, Night Magieta, Ceremonial Magicks, Saturday, Earth, Grounding, Protection, Wisdom, Dispelling. Totality, especially physical totality, ttie Scribe's color. Blue, Cobalt: Samhain. Yule. Astral Magicks. Lunar Magicks, "space" Magicks, Night Magicks. Ceremonial M a g i c k , Monday, Thursday, Protection, W i s d o m , clear Thought, L o g i c Emotional Control, a good " p o w e r " color. Blue, Primary: Summer. Lugbnasa. Samhain. Yule, Imbolc. A s t r a l M a g i c k s , Thursday. Water. Clear thought, A good color lor "generic" rituals. 171

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Blue, S k y : Spring, Beltane, Solar rituals. Imbolc. Astral Magicks. Water. A i r , Clear thought. Used by people with avian spirit guide/ Totems/ favorite animals, esp. Seagull, Fagle, H a w k , Kingfisher. The "bardic" color. B r o w n : Luglinasa. A u t u m n . Sambain. D r u i d i c Magicks, Earth, m o lional Control, Craftsmanship. The Artisan's color. Copper: A u t u m n , Yule, Money s u m m o n i n g rituals. Solar rituals, D r u i d i c Magicks, Sunday, fire. Protection. Leadership, Love, Passion, Luck. G r a y : Yule. Imbolc. Astral Magicks, L u n a r Magicks. Druidic Magicks. hire, a good balance color, used by Druids and W o l l and Lynx people Green, Deep thuntert Lughnasa, A u t u m n , Yule, Imbolc Night Magicks, Druidic Magick, Earth, C a l m i n g , G r o u n d i n g , Strength, Protection, Logic. Emotional Control, The G o d in his element, a "male" color. G r e e n , Light: Spring, Beltane, Summer, Imbolc, D r u i d i c Magick, Earth, Prosperity, Money, Strength, W i s d o m , Emotional Control, L u c k , the "Faerie color," (courtesy of Americanized Irish "little people.") G o l d : Summer, A u t u m n . Yule, Money s u m m o n i n g . Solar rituals. Fire, Lust. Passion, Priests. Indigo: Samhain. Yule, Astral Magicks, N i g h t Magicks, Ceremonial Magicks, Wednesday, W i s d o m . Logic, L o v e . Passion, Music, a secondary Bardic Color. Lavender: Spring, Beltane, Summer, lniboLc, C a l m i n g , Love, fiealing.

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¿11 Oıif WiccH

Orange Spring. Beltane. Sum In er, Lughnasa. A u l u m n , Samhain, Solar Rituals, Sunday, Fire, Passion. P i n k : Spring. Beltane, Friday, C a l m i n g . Love, Luck. Healing, Peach: Spring, Bella ne. Luglinasa. Prid.iv. C a l m i n g . Love. H a d : Beltane, Summer. Lughnasa, Samhain. Yule, Ceremnnial Magick. Tuesday. Pire, Strength. Protection, Leadership, Lust, Passion, Healing esp. Blood, Physical Strength, Questing, C o l o r oE the Seeker. Rush Lughnasa. A u t u m n , Samhain, Passion. Universal "Oneness."

D r u i d i c Magick, Fire. Earth,

Silver: Yule. Aslral Magicks, Lunar Magicks, "spare" Magicks. Monday, A i r . Protection, Clear thought. Logic, Passion, Priestesses Turquoise: Spring. Beltane, Summer. A s t r a l Magicks. Lunar Magicks. Water. Protection, Clear thought. Logic, Luck, Healing esp. Eyes. Violet: Samhain, Yule, Astral Magicks, N i g h t Magicks, Ceremonial Magicks, Thursday. Saturday, W i s d o m , Clear thought. Leadership, Logic. Passion, emotional control. H e a l i n g esp. Mental. The prime " P o w e r " Color used by priests. W h i l e : Positive workings of all sorts. Ycllow-OrangclSaffronk Spring, Beltane, Summer. Luglinasa, A u t u m n , Yule, Solar Rituals, Astral Magicks. Druidic Magick, Ceremonial Magick. Sunday. Pire. W i s d o m . Logic. Passion, Emotional Control, Luck. Sanity. A traditional Mage-Priest and celebration Color. Y e l l o w : Spring, Bellane. Summer, inıbolc. Solar Rituals, Astral Magicks, Sunday, Fire, Clear thought, Paanon, Healing, esp. Mental.

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In some D r a w i n g D o w n ceremonies, tin.'olar " M o o n " and " S u n " candles are used, and one is used in the Ritual given in Book Three. In some rituals special rri»wns n l candles arc used, h u l hilly half o l m y obsession w i t l i siifc.lv is. because o l a lire lhal started w h e n hot wax from such a thing dripped o n a skyclad w o m a n , w h o knocked over a candle, which net the altar un fire, which w o u l d ' v e done more if it wasn't lor our unique altar look a small lire extinguisher. N o w . these were talented, safety conscious individuals w h o ' d done that ritual before, so 1 can only imagine the chaos, in a less structured setting, i i y o u are going l o u s e candles, or any heal source, a l least have a bucket of water nearbyl

Corn Dollies

C o m Dollies are Images of beings, usually female, found preserved all over the world- Though the traditional E n g l i s h Wiccan c o m dolly, probably based on ancient Ceme "Whcntings" w o u l d be made of wheat, barley and rye, İn Ihe Americas, C o m Dollies are made of Zc ffnrms, by Scott C u n n i n g h a m {Llewellyn Publications, 19Çİ9) and any books, Wiccan/Pagan or not, on aromatherapy. Acacia: Attunement, Motherhood- The Goddesses H e r a , Leto, Wolf deities. A c o m : (Ground acorns make a musky addition to any incense) Fertility, M a l e Deity, Masculinity, Power. The G o d s Tupiter, Zeus and Odin. A l l s p i c e : Cleansing, The Element of Fire, Health, Warmth, A n end to tear. Power. A m b e r i Warm): Attunement, The Consecration o l Tools. The Element o l Earth, Exorcism, Healing. ( M y favorite amber is the Labdanum Resin Irom Cistus iadaniferous) H i n d u G o d s , G o d s affiliated w i t h Forests. Amber. Fragrant (or "Sweet"): Authority. G o d s , Meditation, Protection. Gods of Love, Erotic pursuits and ecstasy. A p p l e t blossom); iWtility, Prevention of Elomesickness, Spring. The Goddess Persephone and similar springtime deities.

222

A p p l e l i r u i t h The Cycle of Life, Happiness. Marriage. The Goddesses H e r a , Aphrodite and Eris, as well as the A p p l e Mother figure herself, a syncretic Earth mother figure. Bayberry: Birth, Cleansing, Initiation, Yule. The C o d s of Winter. Bay (laurel): Achievement, Consecration, Divination, Exorcism, PriestfesSels, M a l e Deity, the G o d A p o l l o . Bergamo!; Attunement. Holiness. I' I ackb B nyL C reativity. Tenacity, Wildness. Pan. Blueberry: Goddesses, Harvests, Protection of crops. Survival in bad weather C a I mint/Catnip: Creativity, Gymnastic/acrobatic ability. Inner Harmony. Luck. Playfulness. Power, Visions. A n y cat deities. Cedar: Attunement, Ceremonial States, Cleansing, Consecration uf Tools, H e a l i n g . Purification, Purity, Strength, G o d s of Forests and the sea. C h a m o m i l e : Centering, Luck. Peace G o d s affiliated w i t h its calming abilities, such as PaxC i n n a m o n : Centering. Divination, Element of Fire, Healing, Oneness, Warmth. Bird and Eagle G o d s , Forge GodsC l o v e ; Element uf Earth, 1 ieaiing. A n end to Pain, Openness, Preservation, Warmth, Wisdom. U n d e r w o r l d G o d s and gods of gentle deathCypress: Banishing, Consecration of tools. Oaths, O u t of Body experiences. G o d s of the Sea. Damiana: Aphrodisiac. Luve. Love and Erotic deities. Frankincense: Ancestral memory. Divination. Eloliness. Initiation, Protection, Riches. A n y deitv. Floral, A n y : Element of A i r , Fertility, Goddesses (esp. Fioralia}. Nov.' beginningsG a r d e n i a : Aphrodisiac. Beauty. Love, Marriage, Perfect Trust. A n y Goddesses. G i n g e n A n o i n t i n g , Element of Fire. Energy, 1 (eEding. Holiness, Warmth. A n y oriental deities, the expense of quality imported ginger makes it a good votive sacrifice-

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A l l O u i Wicta

G i n s e n g : A phrod isiac. Creativity, Element of Earth, Thought, Warmth, use as y o u w o u l d ginger or D a m i n a . I luneysuckle: Creativity, Element of A i r . I.ove, Peace, Tranquillity, Wildness. A n y " u n t i i m e d " female deity. Jasmine: Anointing, The Element of Water, Fertility, Goddesses, Inspiration, The Night, Tire M u o i i . Poelry. The Goddesses. N y x and Persephone. Lavender: Altunemenl, Cleansing, H e a l i n g , Health, L u c k . Lust. A n y hearth or purity Goddesses, from Vesta through Athena. I.emnn; Appetite, Cleansing. The Element o l Fire, Health- Another good virgin goddess offering. Lily o l The Valley: The Goddess Nemesis, The Fey, Purity, Virginity, Wisdom, i t s lOfcicily i s a g o o d reminder that sweetness can hide danger. Lotus: The Element of Water, Energy, Holiness, Inner Harmony, Inner Peace, Visions. W i s d o m . Many Indus valley and Oriental G I H H S . Mace: see N u t m e g . M a r i g o l d : Fertility, Health, Sun, Warmth- G o d s of protection of the garden. M e l i s s a (Lemon Balmk Healing, Element of Water, Fertility, Goddesses. Purity of thought. G o d s of tranquility and enlightenment. M u s k ; The Gods, Lust, M a l e fertility. Strength. The Warrior. A n y male deitvM y r r h : Cleansing, T i e Element of Earth. HoUness. A n y deity. Nutmeg; Luck, Soothing, Strength, Winter. Winter deities. deities.

Love

Orange, Blossom; Goddesses, Rebirth. Spring. A n untradilional scent. Orange, Fruit: Cleansing. Heartiness, Summer. Orange is associated w i t h gods of purity, health and money. Patchouli; Holiness, Inner Peace, The G o d s , Strength- G o o d as a second scent. Peach; Gentleness, Fruition, Love, Soothing, Summer. Peach is an excellent (ruit lor winemaking, and be used in rituals dedicated lo wine gods.

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Peppermint: A n o i n t i n g . Cleansing. The C u d s , Strength. I think i i is impossible tor many of us lo associate peppermint w i t h anything hut candy canes, however, and dnn't recommend ¡1 for any deity. Fine: Cleansing, Consecration of Tools. Defense. Harvest. Heartiness, Winter- Deities of Forests and Ihe seas. Pine, W h i t e : Attunement. Ceremonial States. Element of A i r . Element of Earth, Exorcism, Tenacity. The Gods as a whole. Raspberry: Fertility, I lealth. Soothing. Sustenance. Good hır any w i l d or fruit gods. Rnse, Red: Anointing. F.lement of Water. Fertility, Harvest, Health, Love. Magiek, Romance. Goddess associated with love end riches. Rose, Yellow; A n o i n t i n g , Element of Water, The Goddesses, To Turn jealousy. Lost. You can think of yellow rose. scent as a stmnger version of red roses. If red roses bring, for example, good health, yellow brings great health. 1

Sage: Ancestral Memory. Attunemcnt, Ceremonial Slates. Cleansing, Consecration of tools, Exorcism. H e a l i n g , The Inner Elder, Purity, Magiek. Meditation, W i s d o m . A n y Gilds Of Spirits of the Americas or healing. Saffron: Ancestral Memory. Dreams. Sacrifices, Warmth. Used as a votive offering, as w i t h ginger. Sandalwood: Attunement, A u t u m n , Ceremonial States, Cleansing, Control, Element of A i r . Exorcism. The C o d s . Shielding. Prelection. A very good "basic" scent, not dedicated to any particular deity. Spearmint: Anointing. Cleansing. The Goddesses. Meditation. Strawberry; Ihe Goddesses, Elarvest, Summer, Sustenance. Youth. Another good scent for " w i l d " gods. V a n i l l a : Attunement, Element of Earth. Fertility. Tlic Goddesses, Healing. Another good basic scent that is n o l really affiliated with any one god. Violet; Anointing, G r o w t h . Nobility, Purity. A n y Flower or spring gods. Wisteria: Grace, The Inner C h i l d (feminine"), Maidentu>ud. Purity.

Magickal/Craft Names.

Reborn into a new life, ninny o l us choose a new name, shucking Lhe layers of emotion attached to our " o l d ' " name- For many, lhe craft name is a double identity, a name to go by w h e n sneaking around, anonymous to lhe world- For oihers, the adoption of a craft name, or perhaps the adoption intu a clan. Or coven involves the legal change of their name. Both have their ups and d o w n s . I've always suggested at leasl five years of " t r i a l " before making your name permanent. This is tree lime, the amount of time it takes for the ground to fully accept a newly planted tree- Think of your name l i k e a tree. Does it prosper, root? Is it so difficult to pronounce (hat y o i i need to change it? Does i l need shortening because mispronunciation is driving y o u nuts? M y o w n craft name, Kaatryn is a variation of both Catherine and Kaaterinya, an o l d form of Katerina. YeaiM later, instead of explanation. I usually tell people "fust call me K a t , " because Kaatryn IKahtrin] is automatically mispronounced. Silvercal, reflective of lhe invisible lynx tiiat follows me (no. really, nsk my friends, it steals car keys and anything else I've just picked u p j . was an older craft name, ami " K a t " bas been a compnnnise. Before changing my name. I tenderi to go to extreme lengths to not use my secular name. H o l d i n g b y the bee time rule is difficult, but u n d i my time was u p , I refused to legally change m y name. Changing a name is particularly difficult o n children. Do y o u change a child's name? M y o w n son is constantly called by bis middle name, and I remember being the o n l y one i n my family w i t h m y father's last name and hating it. {I was a little matriarchal as a kid ) For

Kaatryn MatMftigan 227

years, I waft going to change m y name to my mother's or my greatgrand parents, but 1 always lell that I wasn't "really" a C a m p b e l l , and H I P last thing we need in Wirca is another M o r g a n . M a c M o r g a n in a compromise, a Scottish-Cornish hybrid that sounds traditional. At our tenth anniversary handfasting, m y iover and our son will probably change their last names, but for now. it is their tree time. Variations on names are ethnic and especially effective when paying homage hi a god (dess.) A person may those A p Diana, M a c D i a n a . McDiana, O ' D i a n a . Dianella, Dianan. l i e Diana, De La Diana, Diana I, or A n a i d instead of Diana, or alter the spelling Dyana, or the pronunciation. Dceana. Personalisation is. especially effective in reducing repetitiveness. N o longer can w e just be P h o e n i * or Diana, a profusion of new Paigans with the same names has Created a need fur secondary names and titles, much as population g r o w t h created that need hundreds uf years ago. A return to profession names is common. A lawyer friend ot mine goes b y " M a r i l i a Barrister," a carpenter 1 k n o w has legally changed his last name to Wnodwright. Professional Last names, as well as malrilineal names and altered God/Goddess names are common to the Pagan community, but w e i g h all factors before choosing... do y o u like it? Is it too common? D o t s it feel right? Maybe using a numerological or runic approach could help...explore! Create! Perhaps the most important factor of y o u r new name, second only to your feelings about it. is h o w it really sounds. In retrospect. I never could've been "Sllvercal" and laken myself seriously, the name has more of Marvel comics than Magick about it. One friend likes to put names through tl>e "Doctor-Lawyer test." l i t e Doctor-Lawyer test is just what it seems to be. Imagine you are ill and in need of an operation. . . w o u l d vou want a doctor named "Goodrabbit r i n k i e w i t c h " to work on you? H o w about " G o l d e n E a g l e f m ? " " L a d y Gwenboltom Figittiger?" Likewise, if y o u were sued, and needed to be defended, w o u l d y o u want "Fluffy Whisllestar" to help you? Try to see the name Ls really yours. There is nothing more h u m i l i a t i n g than a name that unexpectedly evokes laughter.

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Likewise, white many pagans use what lire seen by many as Native American names, swiping a name from the real thing because y o u think it's coni is a really degrading w a y In identify voursell. l i k e those television-friendly Native American names, these pagan names are often translations from other languages, w i t h very real meanings, and y o u should k n o w what they mean before y o u use them. 1 cannot stress enough the need to k n o w what y o u are. I don't k n o w about you, b u l l w o u l d probably find it hard to contain m y laughter at a blond haired blue-eyed guy named Spottedpony or a gentle quiet w o m a n named Dionysus LaughingtlulI. Let moderation g u i d e you-

Dedications and Initiations

Perhaps one nl ihe biggest disputes In Wieca. as well as one of the things new Wiocans worry about the most, is the value of a dedication over ,in initiation. A dedication is an often self-performed ritual th.it solidifies ones position as a Wiccan by announcing thai lhat faith is held to the. gods and hi oneself. A n initiation, on the other hand, is a ceremony by w h i c h one is inducted into a tradition or group. Some traditions allow w h a l are called "sell-initintions" but such things usually miss the point of an initiation entirely. M a n y liberal, open, traditions which w o u l d be seen b y few as r i g i d or traditionalist re|ect the idea of s self-initiation. This is not acase of traditional s u p e r i o r i t y - A n initiation is a process that Changes the emuliunal state of a persun entirely, and whether or not it can be performed alone is a genuine concern. In my opinion, self-inillations, miss the enbre point of the process. A n inibation is all about addition to a group. Dedications, on the other hand, a f i i r m y o u r position asa member of your fa i l h - A mem ber of a coven or a large tradition group is well served by having both an initiation and a dedication. A solitary practitioner has no need for an initiation. W h o can, and who cannot, initiate antsther persim is another dispute in the Wiccan community. Some t e i c h that " o n l y a Witch can make a W i t c h , " or that initiations must be performed b y a person w h o was initialed by someone w h o was initialed all the way back to Gerald Gardner or some other founder, real or mythical- U E W leaches that a person w h o is self-dedicated who creates ti coven is capable of initiating members into that coven. We have no strict initiation into the tradition, preferring lhat people dedicate themselves, and a.s a result of

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that, many solitary U E W members have never been initialed, so i i is olten ihe case that people performing art initiation have not been Initiated themselves. We solve thin problem w i t h reciprocal and visiting initia lions. Visiting initiations are just what they seem, initiation by a priest or priestess who is visiting, or Initiation i n t o a tradition by visiting another coven or community. They have their good and bad points. O n one side, lew priests are w i l l i n g to initiate people w h o they have not invested time in. and few people are g o i n g to want to be initiated by priests they don't k n o w {this can be completely different, for example, i n online Wiccan communities, where-a priest may be k n o w n for years without being met olfline). Vet, expertise has its advantages. A n initiation is. essentially, an enactment of a mystery rite, and if the person holding the reigns oi ihe rite has experience with it, there is an undeniable advantage for all parties. When going Ironi solitary to coven, or limited in your trust or contact w i t h other practioners, reciprocal initiations are best. They are just what the name implies; one person in a group initiates another person, then, at a laler date thai person is initiated {initiations should be done one at a time or in pairs). A s with all just things, these are deeply personal decisions, it lakes a certain type o l person to perlorm a rite they've o n l y seen others do, or worse, o n l y read about. A l l of this begs the question of what an initiation entails. A n initiation is, as 1 have stated, an induction i n l o a coven or tradition performed by members of that tradition, but thai is jusl Ihe simplest explanation. Initiations are based In ihe concept of Wicca as a mystery faith, a religion by which one enacts a rite, or a series of rites, |o achieve an end, usually die proper aficrlilc or "oneness" w i t h the divine. Mystery faiths abound around Ihe world and Ihroughoul history, from tile Ancient riles of Eleosis to tile modern Baptisms of the sects of Christianity, so that Wicca is practiced by some as a mystery religion is no surprise. the Wiccan rite of initiation, regardless o l ihe claims of m a n y early authors, is undoubtedly firmly based on Indo-European, and most

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specifically. Greek and Roman, mythology. The rite is an LNI.IL I men I of ihe heroic journey, the descent into llie u n d e r w o r l d , the change by what y o n see there, and the return lo the rpal w o r l d . In mythology, thin descent is often (but not always) literal; Odysseus, Aeneas, and Heracles travel to the underworld and are changed b y what they see there. I n a n initiation, the descent is purely figurative. A s in these myths, the initiation consists of three sections, the descent (or hatabasis], the revelation, and the rebirth into a new life. H o w this initiation is performed can vary wildly, but these three points are always present. To explain how these three things are used in different ways. I'm going to describe three vastly different initiation rituals that really happened. The names, locations, and exact words have been changed out of respect for the people w h o led these initiations, but they all happened. These three initiations can easily be adapted or interpreted into a new initintion without mneh w o r k . Initiation is one of those sticky subjects that are always belter taught by example than discussion. fon-st: A Labyrinth initiation Forest was a latecomer to Wicca. at AS, the oldest person his coven had ever initiated. H e was in good health, but a smoker, and as part o l his initiation, he decided to give up s m o k i n g . Cigarettes, he decided, were not compatible w i t h his new life. The month before his initiation, he quit cold turkey, spending his mornings w a l k i n g along the country road near bis house, picking up the cigarette butts he saw aking Ihe way. One hall-mile Irorn his house, the lorest was blackened front a fire last fall, started by cigarette butts just like these. The liter, which he was disgusted by, and the desecration of the lores! he lelt was (in-part) his, helped h i m through the nicotine cravings- He saw his lire as heading d o w n a black tunnel at this point, and the forthcoming initiation was a light at the end o l the tunnel. O n the night of the new moon, three friends dressed in black arrived at his door, bores! was given a p l a i n white robe and sandals, and told to change-Once he had changed, he was blindfolded, and led

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to a Car. In the back seat, his priest sal beside h i m . and held his hand. His priesl asked h i m several questions: " A r e y o n sure y o u want to become a member of our group? Do y o u have doubt in your hear! about your faith? A r c there any questions, y o u have left?" The ques­ tions came rapidly, leaving Forest no time to calculate the direction he was going. H e ' d been meeting w i t h these people lor over a year, h o w ­ ever, and l e i ! perfectly safe In a car b e h i n d h i m , he heard ihe noisy muffler of his wife's o w n car. If anything went w r o n g , she w o u l d lake him home, w h i c h had been arranged from the beginning. After about twenty minutes, the cars slopped- H e smelled freshly cut corn and distant cat lie. A l t h o u g h t h e y ' d blindfolded h i m . the time and smells (old h i m was in his o w n priest's cornfield. A l l of his friends hugged h i m , while be was still blindfolded. H e felt off-kilter o n the damp ground i n the soft sandals, but their arms led hint d o w n a slope and into the corn. They slood around h i m in a circle and prayed, his priesl slood before h i m and spoke. " N a t h a n Stanford, son of John and Maureen, husband of Elizabeth who is known to us a s S y l v a . i ather lo Bryan, Melissa and Moira w h o is known to us as A c o r n , you have come before us this day to claim your place as one of the Wicca. and join o u r tribe in the worship of the gods w h o cannot be named. Do y o u come lo this sacred place with an open heart, of your own free w i l l ? " r

"I come hereof m y o w n İrce w i l l , with a n open heart," he answered. "In the time before time, m a n k i n d was lost in darkness," the priest announced, "the tools of knowledge, ingenuity and friendship saved him. and he came into the light. Tonight, N a t h a n , y o u shall be tested, and that test w i l l mark yoo as one of our kind. Take the hand of this w o i n a n " ' a silk gloved, small hand was pkiced in hiS'"she w i l l lead you lo the place of beginnings. There, y o u will lose your name and your way. W l i e n we speak again, y o u shall be one of ua." His friends embraced h i m again, and besiowed blessings and good wishes o n him. Then, Ihe w o m a n in the gloves polled his band and led him forward into ihe moist soil of the cornfield. They w a l k e d for nearly an hour, and every few minutes she spun h i m , until he was

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d i z z y Eind confused. After Et while, she sto|•['•.-. I and pressed h i m to his knees- She spoke in a whisper, making if impossible to tell exactly w h o n l his friends she was, and deliberately affected an arcenl l o hide any familiar cadence. " H e w h o was known as Nathan," she spoke. "1 take your name from you. You may come i o m e and reclaim it ai anytime, and be gone Irom this plate w i t h no claims on you, or y o u may go for­ w a r d and join your people." She removed Ihe blindfold. "In place of your name I give you three words, and these three words w i l l be your guide if you let them. The words a r e ' W i l l . Love and Self,' a man needs nothing more lo rule the w o r l d , and n o l h i n g Less to nde himself- This is the one truth I share w i t h y o u tonight, and y o u will w i n others. Nov.' rise." She was clad in solid black, w i t h a heavy veil covering her face, she pointed w i t h her gloved hand to a space behind h i m . The corn was cut in irregular lines, and a line of white string ran along the corn, lo either side, marking a path that began behind h i m . "That is the w a y of the labyrinth. It is a twisting, turning path that w i l l lead y o u to your peo­ ple. Behind me is a straight path that leads to the road. II is marked w i t h a gold string. A t anytime, y o u can return here and I will remove you from this place. A r e y o u ready?" He nodded. She asked h i m , as the priest had, if he d i d this of his o w n free w i l l and with an open heart- H e replied in the affirmative and she gestured for him to begin his jou mey d o w n ihe path. A s he began, she lit a high torch and w a v e d i l in the air, " S h o u l d y o u wish to quit." she said, "break the white string and walk through the Corn lo this torch." He nodded again, and set out along Ihe path. Abnve h i m , clouds wore beginning to gather. He knew. Irom the color of those clouds, that he w o u l d not escape a drenching this n i g h t After about ten minutes of walking, including several dead ends that lurried h i m around, he came into a clearing that had a L l yellow candle on a small folding table. H i s oldest daughter, in a white robe, stood behind Ihe table. "Blessed be your feel, my lalher, thai have brought y o u to this p l a c e You stand to the far east of the labyrinth- The place of beginnings, of

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m e sunrise, and of Ihe air. Please be s t i l l . " She circled around h i m , saying it small prayer and swinging a tenser of deep, earthy incense, " A s yOU are m y beginning, so shall I he yours. Behind me lies another path lo the road. Yoti may turn hack n o w and regain your name or go for¬ w a r d and be b o m anew-Shall y o n continue, or retreat?" "1 w i l l continue." "Then lake this glfi from me," she said, and placed a golden chain w i t h a small pentacle pendant around his neck, " A n d take also Ihe blessings of the air," she kissed him on ihe forehead, and took his h a n d and led h i m l o a yellow siring, which was lied before him and marked out another palh. "II y o n w i l l go forward, unlie this siring and continue. The w h i l e path w i l l disappear behind you. If y o u take this path you cannot l u r n back but to head for the torch. Do y o u u n d e r s t a n d ' " H e nodded and untied the string. After the first turn d o w n the new , he looked back to see his daughter carefully taking up the white string, then he continued d o w n the yelloiv path. A g a i n , he wandered through many t w i s l s a n d turns, and a lew dead ends, before coming to a similar clearing w i t h a folding table a n d a red candle. Starslafl. a member of his coven w h o served as his spokesman {the person w h o promises lo take care of Ihe neophyte and is responsible for that neophyte's behavior) stood behind the table. He drew an Athame , and told Forest to kneel. 1

He stood belorc h i m with the A t h a m i d r a w n and pointed at Forest's h e a d with it. "This is an Athame. it can be used as a weapon, Or it Can be used to bring people together." H e turned it in his hand, and said a prayer before oflering the hilt t o his Iriend. " M a y the gift o l this Athame sever any ties o l discontent between us, and sever y o u from the you that y o u were belorc." He placed a small scabbard with a strap over Forest's shoulder- "Sheathe y o u r Athame and embrace me as your brother and you w i l l pass w i t h ihe blessings of lire. II y o u w o u l d leave, there is a path behind me that w i l l lead y o u to a road and your o l d name. Do v o u wish to leave n o w ? " "No."

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He lead h i m in another tied siring, this tine red. " U n b i n d this siring w i t h die blessings of south and o l fire and go forward toward your new name." T ie hugged his friend and smiled and he nniied the siring and marched forward. A soft rain began l o l a l ! After another series o l twists, turns, and dead ends he came to another clearing. H i s wife stood behind a similar lable and a blue candle. She looked up at the rain, and laughed, and said "truly, the blessings of water are upon y o u ! " She embraced h i m , and drew a sttir o n his forehead w i i h an oiled finger. "Accept ihis blessing, lather of my children, and move forward to a new name or take the paih behind, w h i c h leads to |he road. W i l l y o u continue forward?" "Yup!" She hugged h i m again, and w a l k e d w i t h h i m toward a tied blue string. She held up an old-fashioned canteen, and opened it. "Sip of this w i n e w i i h me before y o u continue." She took a sip. then he d i d . then he poured some into the earth, and she strapped the canteen over his shoulder- "Take this gift lhal y o u may never thirst." He continued through the siring, and another sol of dead ends and confusing I urns, until he reached another clearing, the rain n o w falling steadily. H i s priesl stood there, w i t h another table and a green candle w h i c h he shielded from the rain w i i h a hand. " Y o u have passed and received the blessings of air, fire, and water, and here Island to present y o u the blessings of the earth, and lead y o u i o your new name. H e who-was-Nathan, do you w i s h to continue?" T do " "Then lake this gilt from me," he said, h a n d i n g h i m a loaf of brown bread. " A n d do with i l as you w a n t . " He lore open the brown bread and handed a hunk to his priesl, and cast a piece on Ihe ground- "1 share this g i f l w i t h you and Ihe gods, as 1 share the world w i i h m y people and m y gods. I thank y o u hır ibis blessing, and desire to go forward-l see the path behind y o u , and I refuse i t . " the I'riest nodded. " Y o u have passed this test, and I w i l l lead y o u forward, if that is your w i l l . "

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"It i s . " The priest rook his hand and led h i m along a pain between uncut rOwB i l l corn. Above, ihunder began to crash, and the rain fell very hard. He struggled lo remain standing in the wet soil as he was pulled along. He crashed through the edge of the Held, and someone turned on a huge light, temporarily blinding h i m . H i s friends and family embraced h i m , and his priestess, previously missing, draped a sash over his shoulder. "Blessings be upon y o u Forest and welcome to our circle, within this circle y o u also will becaJled A u t u m n , w h i c h is your secret name among our circle, and is not In be shared w i t h outsiders." Forest then was led into a warm car. toweled off and driven to his priest's house, where they threw his a huge party, giving h i m presents and feasting. A t the end Ol the night, they performed their firsl circle w i t h h i m as a full member of their coven. $tcT>ham'-: A Hm Jı fmruluiii: Stephanie, 22. had come into Wicca from a funda menial ist sect of Christianity. Sile described her former religion as a burden that she still ielt she carried. Estranged from her parents since the age of 16, w h e n she realized she was bisexual. Stephanie felt as though she had no family She had |oined the group she w a s about l o b e initiated into two years prior to the ceremony, but still felt that the religion of her childhood was holding her back. Like most Wicean groups. Iters d i d not rebuke Christ or condemn Christianity, and as Stephanie w o r k e d through her issues with her former faith, she wavered between prac­ ticing Wicca and practicing a sort of Wicca Flavored Ex-Christianity, where her dedicatitm to the god and goddess was more ahoot shock­ ing people than what her heart felt. Her priestess was very smart in not initiating her immediately UntU Siepiianie made peace w i t h her fanner faith, site ran Hie risk of boomeranging back to it as soon as she found something to redeem it. If the Wicca she was practicing was allowed to be tainted by her strong anti-Christian bias, and she then returned to Christianity, she could paint all Wiccans as anti-Christian. By w a i t i n g , and helping Stephanie

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OVeffûcne heranger and fears, ihü priestess prevented anctftıef dabbler ironi having the possibility o l becoming a liability to the greater Wiccan community. A s the first slagc o i her initiation, her priestess, w i t h the help o( a liberal Christian minister, performed an exit interview. The priestess and the minister met with ber.it a neutral location, and (hey dlacuased her issues w i t h Christianity. H e r bisexuality was divorced irom her reasons hır leaving Christianity by the presence of a minister whose congregation was "open and affirming." The minister helped to allevi­ ate the girl's (ears about her parents. They were bad, she decided, because they were not very nice people, not because of their religion. Christianity ceased to be her reason to be Wiccan and became a nonissue for her. With the priestess' permission, the minister genlly tried to explain Christianity i n terms the girl d i d not have issues with. Eventually, she decided that the concepts of salvation and sin were too foreign to her experiences w i t h the d i v i n e to make Christianity an option. She felt ready to join the Wiccan group as a Wiccan, instead of as an ex-Christian. The second stage of her initiation consisted of a research project regarding the various traditions of Wicca. She osed the nel and Ihe coven's collection of books to determine whether or not she wanted to wanted lo join the group. She compared the coven's suggested books with those she enjoyed, and researched w h y Hie coven was so very against one writer she enjoyed. H e r priestess arranged for her to meet w i t h a coven of another tradition and compare it, and to speak with some former members of the group w h o had left for others. It was explained to her that membership in this coven required community service, and a large selection o i work, as well as a dedication to the group's slated purposes- Stephanie l u r n e d the project into a letter lo the coven thai explained why site wanted to join and Iter dedication lo the group. O n her 22nd birthday, Stephanie passed o n the typical birthday party and d r i n k i n g lest, and instead attended a lairly solemn cere­ mony a l her priestess' house. O f the 2(1 people she'd been performing

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rituals with, only S, the initialed long-terni members, were allowed hi attend the rite itseli. The ceremony began w i t h the casting o l the circle around her, an she stood still and quiet contemplating [he seriousness o l the moment. Once the circle was cast, her priestess stood betöre her w i t h a ball o l line iwine. H e r priestess handed her the end of the ball of twine, and began to walk around her with it. binding her in it. "This twine is all that has hampered y o u i n the your anger, your hatred." the Priestess passed the ball lo another member. around her. entwining her, 'Tt does no good to ignore things thai bind you. TO do thai is to lot thorn control

past. Your fears, H e . too. walked these fears, these you."

Yet another member took up the ball. " L i k e this string these things w i l l n o l go away because y o u ignore them, and y o u can strain against them, but together they are too strong to break. It is not the haired and anger that are too moch to handle, it is the collection of them." A fourth member took up the ball, and w o u n d the last o l it around her- H e r arms and legs were held immobile against her body. "Stephaniu. these bonds are not impossible- to break. These knots that I a i d * to you are not Impossible to untie- You needn't be Hotidini to gel out. In fact, if y o u strain now, the string w i l l break, b u l if y o u strain against them you may be burned by the twine, so 1 ask that y o u stay awhile within them, and listen." The other four members of the group lifted drums from the floor and began a heartbeat rhythm; Stephanie rlosed her eyes and inhaled the sandalwood scented air deeply. The priestess read a version of the descent of Persephone into the underworld, and then stood before Stephanie with an Athame. "This Is a symbol of Wicea, it binds us together oven as it cuts." She handed the blade to Stephanie. "The Blade is a tool. Wicea is a tool. You have sought tit use that tool to remove the bonds of hatred and anger, so use the tool, and cut the string." A s Stephanie removed the string, the priestess continued, "But w h e n the s b i n g is removed, the knife r e m a i n s - U s i n g the tool to cut the

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bonds, is a Valid use, b u l ü i» not enough tu keep die hırıl.. .Stephanie, w h y do you seek lo join our family?" "I love m y gods. I seek lo become closer to them, to heller hear their voices." "That is an admirable reason to lollow Wicea, but w h y as a pari o l Green Gables C o v e n ? " "Because this is my family, and I help ihem. and they help me." The priestess lifted up the broken strings and threw them into a pot o l slicks and herbs lor burning in the bonfire alter the ritual. " Y o u stand before me unhindered, unbound, free o l the anger and hatred thai hold you before, joining a coven, a n d following a tradition is accepting another bond. This arm ring symbolizes thai bond- Belore 1 put it o n y o u . I must k n o w thai y o u go forward in this of a free w i l l . Is it your w i l l to join this coven?" "Yes" The roles of the coven were then read. Stephanie agreed to each rule as they were read. Most of them were c o m m o n sense, such as agreeing to not out members of die coven w h o were in the closel. and some of them, such as the rule that the one holding a gathering was not respon­ sible for providing food, were almost silly, bot she agreed to them a l l . A copy of the rules was provided, and she signed Ihem, as well as adding her name to those of the coven in Iheir collective book of shad­ ows underneath the same rules. H e r priestess affined the armband and embraced her. " N o w . as a full fledged member of our Coven. I lea™ it to y o u hi open the circle." Stephanie performed the ritual to open the circle, and the nine of them walked downstairs, where lite rest of the coven leapt up and threw Stephanie a surprise party. Floru. A traditional initiationIS, small boned, blond haired, and blue eyed. Flora was a new­ comer to lier coven, but she knew it was for her. She had read many books on Wicea, and after finding a link fo the homepage of Craystone

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With purest Air. Wis welcome yCUİ (South walks around ihe circle thrice, censing Hie air. Wlien fimslied. Hie censer is iaid on the altar and North Ivgins..!

With purest water. We welconv pout (North sprinktes the salted water ahead the circle thrice--J The tools are placed o n the alEai acid the priestess Ii-.: :- the G o d and Goddess candles from the lunar/solar ones, "welcome great ones, who lOOtdd lioar us this ßnr night narr Bf begin Hie change, the alteration of this space, mau all who stand purified loiihin who feel in their lieart that they cannot worsJdp iuflfjfrr feel free to leave-' A moment of space, ihen ihe C o v e n sword oc Athame Is lifted from, the altar. The leader walks around from ihe tası, behind the ring of coveners, bul within the ring o l candles fs)he points the coven sword at the floor, and walks around clockwise once, forming a line just beyond the candles, ü n c e fs)he returns to the East, she faces westward, w i t h i n the circle- "Abandon yüjjr rrctfrtJii'c energies, let thtni bum into tile pure air of the circle. Pain Begone! Hatred Begone! Fear Begone! Only Love is Welcome here'." She travels around once more, again shipping ail the East. "Welcome the pos­ itive. Love, light and peace, breathe In ihe light, iianish ihe darkness!" she travels once more, stopping at the east and walking forward to the Altar. L a y i n g d o w n tlie sword, she slops into the circle, where all join hands. "Blessed are ah wS'o inhabit this space, in welcome, in love, in lightin truth. I spadi the words of those who hoot: gone before. 'Lei peace reign supreme, unity, strength and Love in The All. Our Selves, our Gods be blessed, for here is our temple, our church and sacred site, here is the founda­ tion upon which we bnlldour rites.' Welcomefriends, spirits, gods, those ulcs." (a great bushel ol apples is on the altar.it is lifted by leader and a covener.) Although the apples spilling over the top and at least one eovener saying "behold! l i t e harvest is Indeed bountiful! O u r bushel runneth over'." occurs every year, technically, it isn't supposed to hap­ pen that way) B d i o l d the bounty of the harvest, eat of the fruit of the earth! (Apples are passed around. Apple seeds are retrieved, dried off anil harvested into a small dish of the sort used for eiinsecrations. Once the seeds are gathered, dte Leader holds lite dish skyward.) "Now! Raise fvım tlıut ttiese smlx will rest, containing within ttie fruit as the fruit contairvd them. Never ending is tlx Cycle! Eter Blessed is the way!" (power is raised) (Each person is handed a seed, some traditions actually use a little cloth

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bag) "Guard Weli Ulis seed, andfertilitéii Uw¡ your wishes, liiraa umt Irullrs. so Mini in spring, planted. Htey will Ih'liv and grow. I'roloci end presem iliis wrd. Ilia! il pmtrei \foii. So iftatt il brt~ The group moves onward lo discussions, feasting and ihe like.

7

Solstice Rituals

A u t h o r Kaatryn M a c M o r g a n Usage: To celebrate the Summer Solstice and Winter Solstice (Vide) Appropriate D a y / N i g h t The Solstices RcE|iiirimijnts: Summer: costumes, flowers, chalice. Yule: Strings of popcorn and cranberries, or c o i d s o f pure cotton. Small paper decorations, a wreath made w i t h no plastic, preferably dry [perhaps the wreath from last year's front door?) A Fire, If y o u cannot have a fire, do a symbolic version in a caldron or pan. Summer This is. m y favorite, if a bit involved, ritual. We usually (unless restrained by time) gather as many covens as possible into one area for this ritual/enactment, but we've cut it d o w n to five people in the past. This festival is often called M i d s u m m e r ' s N i g h t , although technically if is not. We often rhonse to celebrate this " M i d s u m m e r s " in large groups, reserving the more ecstatic m i d s u m m e r ' s festival in mid-July as a family event. Everyone dresses " w i l d " We've often, wiEh a large enough group, performed Shakespeare's A M i d s u m m e r ' 5 Night's Dream. I remember playing I iippolyta for the first time in my I iigh School production of Dream,, only to play it again that summer o n the field at a Wiccan performance.

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atııî about three timos since then... talk about stuck in ,ı rut! The Summer Solstice Is when the " w e n d " shift happens, and many Wiccans dress as "Faeries" nnt Ihe fluffy winged k i n d but imps, satyrs and sprites, bedecking themselves inearth toned makeup, flower bedecked hair and fun costumes. r

This festival of M i d s u m m e r begins w illi a r i t u a l a t the sunrise of the longest day of the year- The K i n g and Queen of Solstice are chosen (usually a priest and priestess, often f r o m different covens) A n d Ihe men and w o m e n divide into two groups A circle is casi around both gmups, and ihe groups in t u m encircle the " K i n g " and " Q u e e n " . The circle of Women pari, and the "queen" sleps forward. Often, a special costume has been donned, bedecked w i t h flowers. She holds a large chalice, into w h i c h w i n e has been poured. M a n y covens choose to per­ form a small blessing of the wine first. She speaks; "Mw husltand, son. re/<eal yourse if." The " k i n g " comes out from his encircled courtiers. Queen: "Face of the Sim. strongest in Power, on this dau, ftm truly- are King!" K i n g : "from the Darkness, into Strength I 1/aOc grown. and nuiv. within your womb- I am reborn once more. So face the darkness and be reborn. Moilter. wife, drink with me afila: light of Ihe sun. that our patoers mingle and the iighl of Ihe sun fills Ihe sky and your wemb. Ihai ihe earth be blessed." fat this point, it varies- Decided in secret, or impromptu, by the " Q u e e n " and " K i n g . " the actions of the " G o d s " hen: ends up with the chalice being handed to the G o d . w h o d r i n k s , then offers a drink to the Goddess, representing the spark of divinity being passed to the child site's carried since Beltane. 1 lowever, 1 have seen twice where this d i d n ' t unite happen "per¬ fectly". Once, in a year where spring started near January, The Stubborn " G o d d e s s " refused, and a wrestling malch, symbolic, 1 sup­ pose, of the weird weather, ensued. Another time, a " s h y " Goddess, symbolizing the spring that kepi leaving, needed tobecoased forward by her "followers." This unexpectedness creates one of two feelings in people. M a n y understand that this form o i reenaclment is very tradi­ tional, w i t h the acdons of the symbolized deities suggesting deeper

27i

A l l Our Wicca

meanings, b u l a few feel bh.ll such things .Ire irreverent, even Co the point o l blasphemy, an act of supposing h o w the G o d s feel. This Is no Hilferent than a " d r a w i n g d o w n " ceremnny. and Ihe participants are encouraged lo "go w i l h " the feelings ihey gel. II the M i d s u m m e r King feels like he s h o u l d lake the cup determinedly, or the M i d s u m m e r Quean feels compelled to make .1 break for it {she is, o l course, restrained by ihe circle,) then so be ÍV. Tl the weeks after are full o l weird weather, it is not Ihe doings of the participants, it may just be theresulls of a celestial liff. Remember the Wiccan C o d s are feeling, living Gods, not Stodgy textbook characters. They a n ' not infallible. N o one Is infallible about anything. U p o n Drinking the K i n g says. "Let a!t share in litis bounty, drink, Uiut find happiness!'' The goblet is passed, refilled if needed, hut passed nonetheless. The Circle is dismantled around the participants, and then ihe king says. "With the light! Let there be merriment] Lei there lv glory! Go forth, enjoy! Remember! Btessctl are all who shared in ibis- rile ihis- day!" The partying begins. Yule; This is best done outside, in a place where y o u can create a large fire, ["copie inscribe wishes, wants, g o o d fortunes and the like mi papers, and tie them w i t h non-plastic ribbons. The circle is casl.(if the wreath is to be taken outside, d o this before casting the circle, in a nice w a r m spot, bach person w i n d s a c o i d or string around ihe wreath while telling a tale of Yule, ch i I d hea ring_. and the like. Wishes and dreams arc hoped lor. The wreath is then laid down (we take it outside, use a fireplace or use a room where a firepit is central, like a large temple with good ventilation., a friend's dirt floored Garage, with its huge skylight open, is perfect. {We also barbecue there i n January, and hold rituals year round w i t h i n it. Since bis. car is parked in a different building, the term "garage" is debatable.) The wreath Is laid d o w n within the middle of the circle, and each person lays his or her

Ktitilryn KiuıMırrean

175

'WLSIU3K" w i i h i n ii Leader spuak!.: "NflHf, Ibe ehitd God lahes his first brealh and IheGoddess stır^rs beneath ihr bumktt ıtf ttVMMB L r i us kindle tlıo fire of tht> neil' God n'ilh our mishes, hanes ond drenin* lo carr\ı Iıinı ufTiPürd." (Tlıe vvrearh is lh\..rha group clıants, nr sings, t>[ nllıcnttlse. celebrales rhe birlh of rhe sun, circling r o u n d the fire.} A s it begins to gO ııul, t İle L'ddLT say.s: "Fiteofh/awn, brinşjCr oflighl. be Slrenşttlıeıied, be iıeaied. groıo and İearn. Ihıl ıı<e. loo nuty be rcklndled wktM our time comes. Blessed Be tlıc lard of llie Sun! Be bom aneıu? Blessed be ihcGoddess! Rest, for uevr fob, far no\o, is done'. Mau toe ah iiııd u'Iıal nv desire benealh the uouthfıd sun!' J

r

C a t c s and A l a Close the Circle.

8

Beltane

A u t h o r Black Water Cove.il Usage; Bellane This is a M a y p o l e dance/ritual. Appropriate Day/Night: Beltane Requirements: A Maypole, Garlands o l (lowers, flower crowns. Cast Circle. Each person tells- a story or sings a song of May, including the s l o i y o l Persephone. M a y day is her homecoming, the presentation of the L o r d and Lady in their splendor. H a v e f u n ! A Maypole stands in the middle o l the circle, the bottom of w h i c h is heaped with flowers. The leader hands everyone a crown o l flowers. Instructing them to place it o n the head of a friend, the person nott to them, whoever they w i s h to. 'Crowned In flowers and love, fel us go forth with the merriment of Maift" Each person takes up a ribbon o n the Maypole. "As the circle of life turns, so shaft we" (the men go counterclockwise, the women clockwise, w e a v i n g in and out. (Chant/song) "Round and round and out to light. Circle, circle, turning right. Comes the May aueen sinning bright, round and round aitd otd to light. Blessed woman, blessed man. gram us peace, lo know the plan, summer's bounty, winter's wrath, never straying from ttrePaih. Celebrate eve. this beltane Day .comes the summer, aueen of May. Shining Lady and her hdghS. Circle. Circle, glowing bright."

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The. dance ends. Leader holds a cup. "Bl t$sed Lard and Lady. toe thank you for the spring, for the winter we survived and the harvest which ties ahead. As rrv turn so thr great wtiei-i of tite wear has tuned. We drink of the first true duy of light! (The goblet Is passed.) As we've lined, so shall -oe stay, worship, reni, Welcome May! Wisti good fortune to friend family, animal and tree. Lfrd and Lady. Let it bet"

9 Lughnasa

A u t h o r A n o n y m o u s Solitary Usage; To celebrate Lughnasa, (he feast of First Harvest Appropriate Day/\ight: Last night cii July Requirements: C o r n Dollies (made from local grain) are excellent liter decorations, but a candle can be used instead of the doll- C o m (see N o t e ) A cord for each member. Note; intholc a n d Lughnasa are the Turning (or Limirtal) H o l i d a y s , they fall m i d w a y between the two halves of the year and are " p u s h e d " by rituals involving imagery of Circle a n d Wheels. Lughnasa is also a harvest festival, in this case the c o m harvest, which precedes the apple harvest in the Northeast. In some parts of the county and in places where the primary grain is wheal. Lughnasa and The A u t u m n Equinox are " s w i t c h e d " with Lughnasa the " f r u i t " harvest a n d A u t u m n the " c o r n " harvest. I strongly encourage those in other parts o l the country to customi^e this ritual: Circle is cast. Leader: " N P W ere have come together toceiebraie the Turning of the great Wltcet Hull is Hie Earth, and tile changing once more of the land. Für HOW is the harvest and Hie turning of the sail in preparation for the great trial that is tire winter. Thankful of tlie Gods, toe meet to strare the bounty of the Earth.'

17*

Kaatryn MaiMfrgan

279

(a bnshel of c o m is raised. Ill, leader passes sortie to each person. We generally use White, Red and Blue dried Indian C o r n , representing ihe Maiden, Mother and Crone, tied in small bundles with ribbon and the first of die iall leaves,, lltcsc are then hung, on doors, or otherwise displayed through Yule.I "Take of the Mother that w e all be nurtured and reborn this holiday." (A story is then told, often by the C o v e n Bard, about the meaning o l C o r n to the people of the area. This may be a legend, a news piece, a song, or any piece o i vocal art that the coven wishes, preferably from a local source. A l t e r this, the leader and the group discuss the news o l the season and their plans for Samhainbach person then speaks, in turn, announcing those things, that they hope lo complete before Samhain. Lughnasa is also the holiday o l " C o m p l e t i o n . " and any nagging works s h o u l d be finished w i t h i n a few weeks o l Sarnhain. The leader then geslures for all to sland. leaving the c o m in place-) 1

bach person takes out a cord and the clccle is told; "Now we rise, and encircle, to lum tin wtuel of hV year tanvtti the err darlo-nuig Irorizon. ma^ngforward into Autumn than Winter, may wo haw ^aseas does ihe land 'US Ihen. our needs met and oar projects completed." (The Circle moves inward, and each person takes their cord and links it through the person opposite them, so that w h e n they step away, the cords, lit pairs o l two, form spokes in a wheel- Some covens use more intricate measures, " h i t c h i n g " all the cords together, o r hitch all cords through a small ring, but this is easiest, and seems to be the tradition for most COVen&. A t the leaders signal the group circles Around turning the wheel. ) "And so spins the wheel of the near, I umlng for one day to ihe next in ueoer-ending cycle. Amazed, uv can only turn with the circle and watch where it takes its, so forward, spin toward ihe fulfillment of dreams, an eternal harvest, no want, all needs fulfilled. So might it be!" (Each person releases 0 » end of tlleir Cord and the circle " f a l l s " apart. J "And soentwined we realize our inlerdepeudency and our Independence, with each other, with the Gods and With tire Earth, now we eat and Drink of this han-est, our hopes and aspirations burning within our minds

2m

A l l One W k ç j

•Jirrf Wühlt out g?a£p$. VVdJrr ffjL ht-lp of friends ami the Gods, may me feci secure lo sland al Ihe stimmt! und reach oner Itie edge h< seke vur legacy and mold it with Hope and Will into thettro* TJV desene: 1er tlir Calce and Ale he shatedl" Cakes and A l e , followed b y the " c l o s i n g " of the Circle and a feast-

10. Sam hain

A u t h o r Black Water Coven Usage; J o celebrate Samhain. the least o l the dead. Appropriate Day/Night: October l i s t Requirements: A large feast, a rope, masks. Tackle-lanterns as decora' tions, a small lire or a bunch of candles w i t h i n a bowl of caldron, papers with writing defined by the user. Samhain marks the beginning o l a n e w Wiccan Year, and as such, the celebrations afterward are often jovial, champagne and streamer type affairs, but the aelual Samhain h o l i d a y represents a dark time for Pagans. It is Persephone's descent and subsequent deflowering in the realm of Hades, a time when darkness is u p o n us and our voices are raised not in mere celebration but in pleas of mercy, "let the hay grow enough for one more harvest," "make winter easy." " b r i n g peace to m y house." "Protect us Irom the harsh w m t e r w i n d s . " 1 once had a vision, w h e n visiting a showing of a Friend's artwork, a mental painting that fit his style. I paint very little, but tills: image, of a profiled Demeter, face racked in sorrow as a flower strewn Persephone is dragged away by a shadowy figure in the foreground, has haunted me, just out of reach of the paintbrush. This tear, this pain o n Demeter's face is what Samhain is. the descent into darkness.

2JT2

A l l Out WictH

Circle is Cast as Ihe sunsets, and the area shoold get steadily darker during the ritual. T parter: " N e w İR the last setting of the Suit upon Ihe year that was. and we travel d o w n w a r d into iho year that is. A s the sun sots and the new day begins, the circle turns once more and Ihe veil that separates the living from the dead is thinnest. We mask our faces, so the dead may not lind us, inviting only those w e love to accompany us into this cinde and into our feasting tonight. (Twi: cuveners suspend a rope, lied in a large circle, forming a d o o r w a y with it. The leader cuts a space w i t h i n Ihe door with the Athame, and the group parts. } "Enter, friends, loves, family, and all w h o w i s h !o celebrate this night with us, let all he welcomed w i t h i n thai possess the spirit of goodness and live by our law. The Wiccan Pede." A l l : " A n it h a r m ru>ne. do as y o u w i l l . " Leader: "Let all w h o do not wish to be a part leave n o w " (Pause. The Rope is dropped and a pentaele d r a w n where the door had been.) " N o w are all met w i t h i n this circle to turn the wheel ot the year once more. The fire/candles is/are lit in the center of the circle, and each person brings fortli his or her "sacrifice." This, is not, as some may think, a living creature killed for enjoyment, but a piece of paper detailing a resolution for the N e w Year. Written on this paper are things like "Cigarette b m o k i n g , " "Co-dependency," " G u i l t over a friend's death," things that one sacrifices for the benefit of Self and Universe, and those things which we "sacrifice" to honor the C o d s . W h e n the paper is burned in the fire, (here is no "turning back," that thing is destroyed, and a commitment Lsmade. If what is given up i s a material possession, it must be deall w i t h belore Yule, preferably by donating to charity privately. N o one knciws what is written but Ihe person w h o wrote it and the C o d s , so no one may " m a k e " y o u give something up. In an older Irad the "sacrifice is of something that binds the soul tu this plain, a hurt or guilt." Samhain i s a fresh start. Alter all the papers are brought out, ihe leader speaks: " N o w we give up that which binds us. guilt, addictions and pains, to make a new starl before the gods. Into ihe fire w i t h them! That they never l o l l o w us again t into the pure fire of the C o d s cast all your troubles that

Katur,"

m**Mâ*tım is*

y o u buttur rnuet the trial ahead, hır rtOW is the dark: ı ,•—• o l thu year arid the lime oi leslingl Sage is thrown onto ihe fire. Be cleansed! Breathe deep nf the knowledge of the Circle that i s l i f e , breathe Deep of the love of the C o d s and bo free of your Bonds. A s the Coddcss has decreed. Arise. Excel, Be Free!" {Coven begins to hum and chant softly, building through the following.) Leader; (over rising voices) A w a k e n ihe N e w Year w i t h the strength o l your voice, bring forth the Magick and bring forth the night! Begin w i t h a Whisper and holler w i t h M i g h t . Shake the harth, Sky and Waters this glorious night. Be it ever as right as the Coddess decreed. Arise and Lmeel, Arise and be free, by the powers we're g i v e n . . . " A l l iyelik S O M O T E IT BE! The Circle is closed, and feasting Commences.

11. Embole

A u t h o r Kat Machtorgan L'sage To celébrale İmbolc, the festival o l Fire. Appropriate Day/Night: The First or Second d u y nf February Requirements: Candles. Circle is cast. Leader: "Now is the time whin the circle of the year begins ils descent toward ihe blessed days oflight. So runo does the snow begin tofall, and many miles away the ice is cracking as lite Earth strokes free of the darkness.' Leader lights a candle I rom the altar "Sow, Ihc circle of Eire rises In the east and She spring is kindled." (He lights the east most covener's can­ dle.) 'Alight wlteti, light ihc Earth'.' The eovener passes the fire to the nest candle, saying "Alight Wheel," the next covener says, "Light the Earth/' a n d the candles are lit cluckwise. each repealing the tWO phrases. W h e n the entire circle Is lit, Leader speaks. "Round and round hirns the circle of Hghl, come spring, touch us uriih lite warmth of the sun-~ Coveners walk around circle, "luting, turning, the circle bright, Citcle. Iurning bringing light! As on Harth so shall it be above. As the light grows, so grows the light above. Arise light, and ihaio Ihe earth Iliat rae may harnest heiler of ils bounty." Coveners raise the candles h i g h , ceasing to walk. "So grows the light of spring in strength, and glar\>. so grows our awn ligltt as ioe walk forward, may wehe ez given in " h o w to l i v e . " See Left H a n d Path, Right H a n d Path. Center Path.

Kaatryn MatMtigan

111

Touched by (he C o d s : Insane Trad: Trad iiion T r a d i t i o n : A sect of Wicca and some other forms of Paganism- The use of tradition as. "sect" is not a new use, nor is " n e w tradition." an oiymoron. Tree of Life, the; A diagram representing the A l l in Kabbalah, also the companion tree lo Ihe Tree o l knowledge in the " A d a m and E v e " M y t h . Also Yggdrasil. The name fur agave and a number of other trees" Triformis: (Try-form-is) The Triple Goddess concepi, often Hecate, Selune and Diana/Artemis. Pare. Often. TrilorrnLs is n o l portrayed as one goddess but three distinct figures that rcflcel the three stages o l life, Trilormis is oflen portrayed as maiden, mother and crone, hut also is represented by daughter, wife and whore. Trump: A single card of the major Arcana. Trump, To: ( A s a die-hard Ian of the late Roger 7ela7ny's A m b e r novels, (nearly fainted w h e n someone used this w o r d this way in front of me, although that person had never read a single A m b e r book, I k n o w that A m b e r M U S T be from whence this came.) To use a Tarot Card (or picture) as a focus for telepathic communication, also called "Pbntomentalism" or "Photopalhy." UFOlogisI: {youn?ff-al-o-gistj One w h o studies UPO'sUncle A l : Aleister Crowley, slang. U n d i n e : See Llementals. Paracelsus'

Hi

M\ Oac Wicca

".. nderworld: Hell. Hades, the " w a i l i n g m o m " of the after life, this varies from culture to culture. Vibes: From vibration, perceived "heelings" off of

somconc/somc-

thing.,."good vibes" " b a d vibes." Visualization: Pictures and sensations created in the mind. Walpulgisnacht: (Varies: Val-pur-gis-noct} The night before Beltane Warlock; What y o u should never call a male Wreean. It means " O a t h breaker." There is a small movement to- " r e c l a i m " the word- Like Witch, this w o r d never historically meant a positive thing, but those claiming the w o r d , and giving it a new meaning, have as much a right to do so as any group seeking to redefine a w o r d . Wafchtowers: In The "Enochian" Magickal tradition founded by John Dee, the "ultimate" of each direction. These Watehtowers, of the: four compass points, each house, or are ruled by, anAbrahamie "Archangel," I am very uncomfortable with incorporation of Enocbiana into Wicca by the non-initiate ol the hnochian path. Way of The Wise; Another term for Wicca. and also for Witchcraft. Webweaving: " W i t c h y " and Feminist term for N e t w o r k i n g W F E C r W F E C s : Wicca n-Flavored F*-Chris|iani ty, Wircan-Flavored FxChristians. See "Efc-Christianlty" Wicca: (wick-ah. weesb-a, Vee-ka) Wicca is the Religion this book is about, also the masculine singular form of a w o r d for " W i t c h . " Like fish. folk, or deer, the plural of W i c c a , used in this form is " W i c c a " as in " O n e of the Wicca." It may he used as a synonym for "Witchcraft" but

Kaatryn MaiMargan

115

all VVItche* an? not Wiccan,. a n d all Wiccans d o not use tin: term "Witch." Wiece: (Wieh, wick-ell. Vec-sh) Wicce Is the feminine singular of a weird for "Witch-" L i k e fish, folk, or deer, the feminine plural of Wicce, used in this form is "Wicce"' as in "Sisterhood o l the Wicce."' Wicca CrafI: Another term for Wicca. Wiccae, Rede of T h e ; Faith pi>em of a specific tradition often confused with the eight word long Wleean rede. T h e use of "Wreeac" to indicate plurality is unique to this poem (by A.Porter) and tradition specificWicca, is, of course, a masculine singular w h e n used to indicate a person, so the use of a Latin leminlne plural, w h i l e interesting and valid, is certainly not bistorirai or ancient Wiccan: (Wick-en) O f the religion of Wicca. A Practioner of Ihe Religion of Wicca. Wiccan Laws; see " O r d a i n s " Wiccan Rede: " A n it harm none, d o as y o u w i l l - " Wicklier-lhan-thou: The Wiccan Equivalent of "holier than thou," someone playing games of one-upmanship. Widdersh ins: C o n nterrlockwise. W i l l T h e : Force of Self, the " f u e l " of MagickWitch: A term for a Wiccan but also a term for practioners of Familial Magic led Traditions (FMT) and practionejrs of a l l forms of magick. including ceremonial magick. Some Salanisls use die term to describe themselves, as well, and Ihey have as much right to as any Wiccan.

331.

A l l Oac Wicca

Witchcraft: The "Cfait" of any person or g r o u p referring to thumselves a* Witches. Witchcraft. Operative: One of Margmet M u r r a y ' s two forms of Witchcraft, operative witchcraft is the non-religious practice of spells, charms, riiv illation, invocations and evocations, as opposed to the practice of religion, Wicca is N O T Operative Witchcraft, though many Wiocans practice forms of operative Witchcraft. Witchcraft, R i t u a l : (See Witchcraft, O p e r a t i v e ! Ritual Witchcraft is the term Margaret M u r r a y used for those practices common to Wicca, the celebration of the gods and cycle of the seasons, Wicca is one type of Ritual Witchcraft of many. Witch W a n A dispute between coven leaders, very often silly things w i t h episodes of " I ' m gonna w a r d y o u right off this plane/' Wo real, self-respecting Wiccan over the age of four participates in oneWort C u n n i n g : Literally: Herb knowledge. Xtian/Xian: {ex-jin) Abbreviation for C h r i s t i a n . The Earliest use of w h i c h I've found was in a reprint of one o f H-RBlavatsky's writingsUsed even today in Christian schools a n d in the writings of many Greek monks. X i a n is not. and has never been anything but an abbreviation. It is not an offense to Christianity save by those w h o are offended by other Christians. Yggdrasil:fyaries:igg dra'Sil)The Scandinavian Tree of Life that holds everything together93: {ninety-three) The N u m b e r of the W o r d of the L a w that is Theiema, used as a greeting by on-line Crowieyisbs and people w h o want lo solicit a " h u h ? "

Book Five: Appendices and Helps

The Contents o l this section of this hook are eclectic in their o w n right. W h e n I created the tour categories that b&came Ihı- books w i t h i n A i l One Wicca. these things leil into the category of " N o n e o( the above." Ar Journal Pondcranees R: The Constitution o i the United States o l America C : Amendmunts to the Constitution V: Kegistering to vote E: The Principles of Wiccan Belief H:The complete Charter of RcllgiomOlhcr, The rVew York Pagan Alliance C ; Two Versions o l The Charge of The Goddess and a Charge of The God 11: internet Resonrce G u i d e I: 50 Basic Concepts a U L W Wiccan Learns i n the hirst and Second Circle

Appendix A : Journal Ponderances

These fifty-two journal ponderances, if written about one a week for a year in fhe journal, w i l l either make y o u insane, or turn yon info an essayist, no! that Ihere is a b i g difference. The main point of Ihe&e topics is io give y o u something l o w riteabou I when you arc stuck, to help you train your m i n d io challenge reality i n your writing#1: What color eyes does the G o d / G o d d e s s have? W h y ? Why can't you answer this question if y o u can't? #2: b i n d a new meaning for the w o r d " O x y m o r o n . " "y. What sound does starlight make? #4: If y o u Could defy gravity at w i l l , what w o u l d y o u do? #5: D e f i n e ' B l u e . " #&. Describe, using as few words as possib le, what Wiccan is. #7: Write a freeform poem about your loot. #fi Read your last journal entry, contradict it #9; Is it just that the G o d s have run out of extras in y o u life? O r is that man everywhere y o u go? #10: What w o u l d the ideal civilization be? #11; If the government had to h o l d a bakesale to buy a bomber, and had the best brownies in the w o r l d , w o u l d y o u buy one? #12: What if dogs really are that stupid? What If cats are smarter tiian us? #13: What if the w o r l d reaily isn't round? #14: What animal would vou like to be? _i

#15: ff w e could understand the d o l p h i n , what w o u l d it tell us? 339

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#16: H o w does/would Chrisl feel about Christianity? #17: If y o u walk around a comer, and bumped into your favorite Wiccan author, especially a dead DTK...whal w o u l d y o u say? fflfk Tell ilic biggest lie in lire w o r l d . #19: Visualize W o r l d Piece (Yes, that's spelled right). #20:It can't be that bad...can it? #21: Write a shorl story about yourself, don't use the words I, You, me, they, myself or your name. #21: What Is the sound ol one hand clapping, played backwards through a midi-capable synthesi7er w i t h echo and distort? #72; W h y does A w f u l mean awful? #23: W h o invented Bacon? #24: If all the reallv horrible criminals have middle names, maybe we shouldn't give m i d d l e names to our children. #2S: A r r i w is Wicca spelled backwards. #26: What is the meaning oi tree? #27What if all electricity stopped w o r k i n g ? #23: Poof! y o u no longer are human.. .what are you? #29: Is diere life on other planets? #30: W h y is " l i g h t ? " #31: If y o u found out y o u were wrong, what w o u l d y o u say to the Christian God? #32; What do you call a Mercy-go-round f u l l of screaming kids? #33: Contemplate immortality. #34: If [ w o n a billion dollars. I w o u l d . . . . #35:Write a poem about clouds. #3fv Answer the question, " w h y ? " #37: Answer the question " w h v ? " This lime, don't use the w o r d "because" #33: You have all the authors of all the books o n Wicca and Metaphysics o l the past Two H u n d r e d years gathered around a table. What are they doing, and w h o wins the food fight? #39:What is the point o l pointing? #40: Maybe you're dreaming.

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#41: Maybe someone else is die a mtng. #42: The w o r l d Is going to end in 3.5 seconds. #43:What does love feel like (don't use words that R I P emotions, or body parts.) #44: Write a poem about a man walking through a wasteland, from a buzzard's point of view. #45: What w o u l d the Environmentalists say if we discovered that a new endangered species, the dragon, was terrorizing cities? #46: What i i Hitler w o n World War Two? #47:What if you were teleported into Salem. 1 f>92, o n G a l l o w s H i l l ? #48; W o u l d the King've noticed his daughter's disappearances if they'd w o r n out tennis shoes inslead o f dancing shoes? #49: A n act of Gods, War and law makes y o u Q u e e n / K i n g of England... #5fl It was a dark and stormy night. #51: Begin ashortstorv with "I w i l l never lorgct the time 1..." binish it with "cheesecake/ #52: Describe chocolate. 1

(This page is left intentionally blank...} C l i c k o n the F o r w a r d Button t o view the next p a g e .

A p p e n d i x B: The Constitution of The United States of America

It is impossible for an American Wiccan to be fully secure in his k n o w l edge of his/her rights under ihc law in the United Slates, without knowledge o l the Constitution, I w i s h c o u l d say thai I'd never heard an noti-whatever group attempt to abuse the Constitution out there, hut the lact is, if y o u don't k n o w your righls, you've already given at least one right away. Leam this, memorize it, thump it harder than a Bible ihumper thumps his Bible. This is the shared " r e l i g i o n " o l The United Stares. A s 1 am fascinated w i t h language, I've left alone the seemingly random capitalization o l the Constitution, and maintained many of the spellings used in the original.

Constitution of Ihe United States We the People of the United States, in O r d e r lo form a more porlcct U n i o n , establish lustice, insure domestic Tranquility, provide for the . • .1 • • • •: - defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution lor the U n i t e d Slates of America.

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Article L Section 1- A l l legislative Towers herein granted shall he vested in a Congress of the United States, which shall consist of a Senate and House of Representatives. Section 2. Tile House of Representatives shall be Composed of Members chosen every second Year by ihe People of the several Stales, and the Electors i n each Stale shall have the- Qualifications requisite for electors of the most numerous Branch of the Stale Legislature .No Person shall he a Representative w h o shall not have allained to Ihe age of twenty five Years, and been seven years a Citizen of ihe United States, and who shall not, w h e n elected, b e a n Inhabitanl of that State in w h i c h he shall be chosen. Representatives and direct Taxes shall be apportioned among the sev­ eral Stales which may be included w i t h i n this Union, according lo their respective Numbers, w h i c h shall be determined b y a d d i n g to Ihe whole N u m b e r of free Persons, including those bound to Service for a Term of Years, and excluding Indians n o i taxed, three fifths of all other Persons. The actual Enumeration shall be made within three Years alter llteiirst Meeting of the Congress o l the United Stales, and w i t h i n every subsequent Term of ten Years, in such Manner as they shall by Law direct. The N u m b e r of Representatives shall not exceed one for every thirty Thousand, but each Slate shall have at Least one Representative; and until such enumeration shall be made, the Stale of N e w Hampshire shall be entitled tochuse three, Massachusetts eight, Rhode-Island and Providence Plantations r o e , Connecticut five, N e w York six, N e w Jersey four, Pennsylvania eight, Delaware one, M a r y l a n d six, Virginia ten. N o r t h C a r o l i n a five. South Carolina five, and Georgia three. W h e n vacancies happen in the Representation from any State, the Executive A u t h o r i t y thereol shall issue Writs of Election to fill such Vacancies.

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The House oí Representatives shall chuse their Speaker and. other Officers; and shall have ihe sole Power of Impeachment Section 3. The Senate of ihe United States shall be composed of two Senators from each State, chosen by the Legislature thereof, for sin Years; and each Senator shall have one Vote. Immediately after they shall be assembled in t.onsenuence of the first election, they shall be d i v i d e d as equally as may be into three Classes. The Seals of the Senators of the first Class shall be vacated at the b*piradon of the second Year, of the second Class at the Expiration of ihe fourth Year, and the third Class at the Expiration of the sixth Year, so that one third rOav be chosen everv second Year; and if Vacancies happen by Resignation, or otherwise, during the Kecess of the legislature of any State, the Executive thereof may make temporary Appointments until the next Meeting of the Legislature, w h i c h shall then fill such VacanciesN o Person shall be a Senator w h o shall not have attained to the A g e of thirty Years, and been nine Years a C i t i z e n of Ihe United States and w h o shall not. when elected, be an Inhabitant of that State for which he shall bechosen-

The Vice President of the United States shall be President of the Senate, but shall have no Vote, unless they be equally d i v i d e d . The Senate shall cbuse their other Officers, and also a President pro tempore, in the Absence oi the Vice President, or w h e n he shall exer­ cise the Office of President of the United States. The Senate shall have the sole Power to t i y ail [mpeachments. When sitting for that Purpose, they shall be on Oath or Affirmation. W h e n the President o l the United States is tried, the Chief Justice shall preside:

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A n d no Person shall be conv icled wtthfrUt the Concurrence Of twO thirds o l the Members present. Judgment in Cases of Impeachment shall not extend further than to removal from Office, and disqualification to h o l d and enjoy any Office of Honor, Trust or Profit under the U n i t e d Stales: but the Parly convicted shall nevertheless be liable and subject to indictment. Trial, Judgment and Punishment, according to Law. Section 4- The Times, Places and M a n n e r of h o l d i n g Elections for Senators and Representatives, shall be prescribed in each State by the Legislature thereof; but Ihe Congress may a l any time by L a w make or alter such Regulations, except as to the Places o l chusing Senators. The Cnngnp&s shall assemble at least once in every Year, and such M e e t i n g s h a l l b e o n the first M o n d a y in December, unless they shall by Law appoint a different Day. Section 5. Each House shall be the Judge o f the Elections, Returns and Qualifications of its o w n Members, and a Majority of each shall constitute a Q u o r u m to do Business; but a smaller N u m b e r may adjourn from day to day. and may be authorized to compel the Attendance of absent Members, In such Manner, and under such Penalties as each House may provideEach House may determine the Rules of Us Proceedings, punish its Members for disorderly Behaviour and, w i t h the Concurrence of two thirds, expel a Member. Each House shall keep a Journal of its Proceedings; and I com lime to time publish the same, excepting such Parts as may in their Judgment require Secrecy; and the Yeas and N a y s of the Members of either House on any question shall, at the Desire of one fifth of those Present, be entered on the Journal-

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Neither House, during the Session of Cungiess. shall, without the Consent of the other, adjourn tor more than three days, nor to arty other Piare than that in which the two 1 louses shall be sitting. Section 6- The Senators ano! Representatives shall receive a Compensation for their Services, to be ascertained by Law. and paid out of the Treasury of the United Stales- They shall i n all Cases, except Treason, Felony and Breach of the Peace., be privileged from Arrest during their Attendance at the Session of their respective Houses, and in going to and returning from the same; and for any Speech or Debate In either House, they shall not be questioned in any other Place. N o Senator or Representative shall, d u r i n g the Pune for w h i c h he was elected, be appointed to any civil Office under the Authority of the United States, w h i c h shall have been created, or the Fmohrments whereol shall have been encreased d u r i n g such time: and no Person holding any Office under the United States, shall be a Member of either H o u s e d u r i n g bis Continuance i n Office. Section 7. A l l Bills for raising Revenue s h a l l originate in the i louse of Representatives; but the Senate may propose or concur w i t h Amendments as on other Bills. Every Bill w h i c h shall have passed the H o u s e of Representatives and the Senate, shall, before it become a L a w . b e presented to the President of the United States;if he approve he shall sign it, but if not he shall return it. with bis Objections to that I louse in which it shall have originated, w h o shall enter the Objections at large on their Journal, and proceed to reconsider it. If after such Reconsideration two thirds of that House shall agree to pass the Bill, it shall be sent, together with the Objections, to the other House, by w h i c h it shall likewise be reconsidered, and if approved by two thirds of that I louse, it shall become a Law. E u l in all such Cases the Votes of both Houses shall be determined b y Yeas and N a y s , and the Names of the Persons voting for and

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against Ihı: Bili shall be entered on the Journal ı>f each House respec­ tively. If any Bill shall not be returned by the President within ten Days (Sundays excepted) after it shall have been presented In h i m , the Samp shall be a Law, in like Manner as if he had signed it, unless the Congress by their Adjournment prevent its Return, in which Case it shell nut bea Law. Every Order, Resolution, or Vote to w h i c h the Concurrence o l the Senate and House of Representatives m a v be necessary [except on a question o l Adjournment) shall be presented to the President o l the United States; and before the Same shall take Effect, shall be approved by h i m , or being disapproved by h i m , s h a l l be repassed by two thirds o l the Senate and House of Representatives, according to the Rules and Limitations prescribed in the Case o l a B i l l . Section 8. The Congress shall have P o w e r To lay and collect Taxes, Duties, Imposts and Excises, lo pay the Debts and provide for the com­ m o n Defence and general Wellare of the U n i t e d States; but all Duties. Imposts and Excises shall be uniform throughout the United States; To borrow M o n e y o n the credit of the U n i t e d Stales; To regulate Commerce with foreign Nations, and among the several Slates, and w i t h the Indian Tribes; To establish an u n i f o r m Rule of Naturaligation, and uniform Laws o n the subject of Bankruptcies throughout the United Stales; To coin Money, regulate Ihe Value thereof, and of for­ eign C o i n , and fix the Standard of Weights and Measures.; To provide for the Punishment of counterfeiting the Securities and current C o i n o l the United States; To establish Post Offices and post Roads; Tn pro­ mote Hie Progress of Science and useful A r l s . by securing for limited Times to Authors and Inventors the exclusive Right to their respective Writings and Discoveries; To constitute Tribunals inferior lo the supreme C o u r t To define and punish Piracies and Felonies committed on the h i g h Seas, and Offences against the L a w of Nations; To declare War, grant Letters of Marque and Keprisal, and make Rules concerning Captures on Land and Water; To raise and support Armies, but no

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Appropriation of M o n e y to that Usu shall be luc a longer Term Ihan. two Years; To provide and maintain a N a v y ; To make Rules lor the Government and Regulation of the land and naval Forres; To p n w i d e for calling; lorth the M i l i t i a to execute the L a w s of the U n i o n , suppress Insurrections and repel Invasions; To provide for organizing, arming, and disciplining, the M i l i t i a , and for governing such Pari of them as may be employed i n the Service of the U n i t e d States, reserving io the Stales respectively, the Appointment of the Officers, and the Authority of training the M i l i t i a according to the discipline prescribed by Congress; To exercise exclusive Legislation in all Cases whatsoever, over such District (not exceeding ten Miles, square) as may, by Cession of particular States, and the Acceptance of Congress, become the Seat of the Government of the United Stales, and to exercise like Authority over ail Places purchased by the Consent o l the Legislature of the Slate in which the Same shall be, for the P r e d i o n of Forts, Magazines. Arsenals, dock-Yards, and other needful B u i l d i n g s ; — A n d To make all L a w s w h i c h shall be necessary and proper for carrying into Execution the foregoing Powers, and all other Powers, vested by this Constitution i n the Government of the United States, or in any Department or Officer thereof.

Section 9. The Migration or Importation of such Persons as any of the Stales n o w existing shall think proper to admit, shall not be prohibited by the Congress prior to the Year one thousand eight hundred and eight, but a Tax or duty may be imposed o n Such Importation, not exceeding ten dollars lor each Person. The Privilege of the Writ of Habeas C o r p u s shall not be suspended, unless w h e n in Cases of Rebellion or Invasion the public Safety may require it. No Bill of Attainder or e- post facto L a w shall be

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N f i Capitation. OT other direct. Tax shall be laid, u n l ^ in Proportion hi the Census or Enumeration herein before d[reeled to be taken. No Tax or Duty shall be laid o n Articles exported from any Stale. No Preference shall be given by .my Regulation of Commerce or Revenue to the Porte of one Stale over ibose of anodier: nor shall Vessels bound to, or from, one Stale, be obliged to enter, clear or pay Duties in another. No M o n e y shall be d r a w n from the Treasury, b u l in Consequence of Appropriations made by L a w ; and a regular Statement and Account of Receipts and Expenditures of all public M o n e y shall be published from time to time. No Title ol Nobility shall be granted by the United States: A n d no Person holding any Office of Profil or Trusl under them, shall, without the Consent i»f the Congress, accept of any present Emolument, Office, or Title, o l any kind whatever, from any K i n g , Prince, or loreign StaleSeclion Id. N o State shall enter into any Treaty, Alliance, or Confederation; grant Letters of Marque and Reprisal; coin M o n e y ; emit Dills of Credit; make any T h i n g but g o l d and silver Coin a Tender i n Payment of Debts; pass any Bill of Attainder, ex post faclo Law, or Law impairing the Obligation o l Contracts, or grant any Title of Nobility. No State shall, without the Consent o l ihe Congress, lay any Imposts or Duties on Imports or Exports, except what maybe absolutely necessary for executing its inspection Laws: and the net Produce of all Duties and Imposts, laid by any Stale on Imports or Exports, shall be for the Use of the Treasury of the United States; and all such Laws shall be subject to the Revision and Control o l Ihe Congress.

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N f i State S h a l l without thı; Consent of Congress, lay any Duty of Tonnage, keep Troops, or Ships of War L i l i m e of Peace, enter into any Agreement or Compart with another State, ur with a foreign Power, or engage in War, unless actually invaded, o r in such imminent Danger as will not admit of delayArticle II Section 1- The executive Power shall be vested in a President of the United States of America. He shall h o l d his Office during the Term of four Years, and, together w i t h the Vice President, chosen for the same Term, be elected, as follows: Farh State shall appoint, in surb M a n n e r as tbe legislature thereof may direct, a N u m b e r of Electors, equal to the whole N u m b e r o l Senators and Representatives lo w h i c h the Stale may be entitled in the Congress: but no Senator or Representative, or Person holding an Office o l Trust or Profit under the United States, shall be appointed an Elector. The Electors shall meet in their respective States, and vote by Ballot for two Persona, of w h o m one at least shall not be an Inhabitant of the same State w i t h themselves.And they s h a l l make a List of all the Persona voted for, and of the N u m b e r of Votes for each; w h i c h List they shall sign and certify, and transmit sealed to the Seat of the GOveflUftelıt of the United States, directed to the President of the Senate. The President of the Senate s h a l l i n the Presence of die Senate and House of Representatives, open ali the Certificates, and the Votes shall then b* counted. The Person having the greatest N u m b e r of Votes shall be the President, if such N u m b e r be a Majority of the whole Number of Electors appointed; and if there be more than one w h o have such Majority, and have an equal N u m b e r of Votes, then the House of Representatives shall immediately chuse by Ballol one of

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them lor President; arid if no Person have a Majority, then from the five highes! on the List the said House s h a l l in like Manner chuse ihe President. But in (busing the President, the Votes .shall he taken hy Stales, the Representation from cach5talc having one Vote; A q u o r u m for this Purpose shall consist o l a Member o r Members Irom two thirds o l the Slates, and a Majority of all Ihe States shall be necessary lo a Choice. In every Case, alter the Choice o l the President, the Person having the greatest Number of Votes o l the Electors shall be the Vice President. But if there should remain t w o or more w h o have equal Votes, the Senate shall chuse Irom them b y Ballot the Vice PresidentThe Congress may determine the Time o l e h u s i n g the Electors, and the Day on w h i c h they shall give their Votes; w h i c h Day shall be the same throughout the United States. No Person except a natural born Citizen, or a Citizen of the United States, at the time of the A d o p t i o n o l this Constitution, shall be eligible to the Office of Presidenl; neither shall a n y Person be eligible to that Office w h o shall not have attained to the A g e of thirty live Years, and been fourteen Years a Resident w i t h i n the U n i t e d Stales. In Case of the Removal of the President from Office, or of his Death, Resignation, or Inability to discharge the Powers and Duties of the said Office, the Same shall devolve on the Vice President, and the Congress may byLflw provide for the Case of Removal, Death. Resignation or Liability, both of the President and Vice President, declaring what Officer shall then act as President, and such Officer shall act accordingly, until die Disability be removed, or a President shall be elected. The President shall, at slated Times, receive lor his Services, a Compensation, which shall neither be encxeased nor diminished d u r ing the Period for w h i c h he shall have been elected, and he shall not

receive within trial Period any other Emolument frum the U n i t e d Stales, or any of them. Before he enter on the Execution of his Olfice, he shall take the follow¬ ing Oath or Affirmation:—"1 do solemnly swear (or affirm) that 1 w i l l faithfully execute the Off ice of President o l the United Stales, and w i l l to the best of m y Ability, preserve, protect a n d defend the Constitution of the United States." Section 2-The President shall he C o m m a n d e r in Chief of the A r m y and N a v y of the United Stales, and of the M i l i l i a of the several Stales, w h e n called into the actual Service of the United Slates; he may require the O p i n i o n , in w r i t i n g , of the principal Officer i n each of the executive Departments, upon any Subject relating to the Duties of their respective Offices, and he shall have Power to grant Reprieves and Pardons for Offences against the United Slates, except in Cases of ImpeachmentH e shall have Power, by and w i t h the A d v i c e and Consent of the Senate, lo make Treaties, provided two thirds of the Senators present concur; and he shall nominate, and by and w i t h the A d v i c e and Consent of the Senate, shall appoint Ambassadors, other public Ministers and Consuls, Judges of ihe supreme Court, and all other Officers of the United States, whose Appointments are not herein otherwise provided for, and w h i c h shall be established by L a w : but the Congress may by L a w vest the Appointment of such inferior Oflicers, as they think proper, in the President alone, in the Courts of l a w , or in the Heads of Departments. The President shall have Power to fill up nil Vacancies that may happen d u r i n g the Recess of the Senate, by granting Commissions w h i c h shall expire at Ihe End of their next Session.

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Section 1 i le shall from bime to time give t o the Congress Information o l Lhe Slate of the Union, and recommend to their Consideration such Measures as he shall judge necessary and expedient; he may, n n extraordinary Occasions, convene holli Houses, or cither o l them, and in Case of Disagreement between them, w i t h Respect to Lhe Time of Adjournment, he may adjourn them to such Time as he shall think proper; he shall receive Ambassadors and other public Ministers; he shall take Care that the L a w s be faithfully e.ecuted, and shall Commission all the Officers of (he United States. Section4. The President. Vice President and till civil Officers of the United States, shall be removed from Office on Impeachment for, and Conviction of. Treason. Bribery, or other high Crimes and Misdemeanors.

Article III Section 1. The judicial Power of the United States, shall be vested in one supreme Court, and in such inferior Courts as lhe Congress may from time to time ordain and establish. The Judges, both of the supreme and inferior Courts, shall hold their Offices d u r i n g good Behaviour, and shall, at stated Times, receive for their Services, a Compensadon, w h i c h shall not be diminished during their Continuance In Office. Section 2. The judicial Power shall extend to all Cases, in L a w and Equity, arising under this Constitution, the Laws of the United States, and Treaties made, or w h i c h shall be made, under their Authority;—|o all Cases affecting Ambassadors, other public Ministers and Consuls;—to all Cases of admiralty and maritime Jurisdiction;—lo Controversies to w h i c h tile United St.ites shall be a Party;—lo Controversies between two or more Slates,—between a Stale and Citizens of another Stale;—between Citizens of different Slates;— between Citizens of the same State c l a i m i n g Lands under Grants of

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different Stales, and between a State, Of the Citizen*, thereof, and foreign States, Citizens or Subjects. In all Cases affecting Ambassadors, otltcr public Ministers and Consuls, and those in w h i c h a Slate shall be Party, the supreme Court shall have original Jurisdiction. In all the other Cases before mentioned, the supreme Court shall have appellate Jurisdiction, both as to Law and Fact, with such Exceptions, and under such Regulations as the Congress shall make. The Trial of all Crimes, except in Cases o l Impeachment, shall be by fury; and such Trial shall he held in the Stale where the said Crimes shall have been committed; but w h e n not committed within any Stale, lhe Trial shall be a l such Place or Places as the Congress may by L a w havedirectedSeclion 3. Treason against the United Stales, shall consist o n l y in levying War against them, or in adhering to their Enemies, giving them A i d and Comfori- N o Person shall be convicted of Treason unless on the Testimony of two Witnesses lo the same overt Act, or on Confession in open Court. The Congress shall have !*ower l o declare the Punishment of Treason, bui no Attainder of Treason shall w o r k Corruption of Blood, or Forfeiture except during the Life of the Person attainted.

Article IV Section 1. Pull Paith and Credit shall be g i v e n in e t c h State to the public Acts. Reconis, and judicial Proceedings of every other Slate. A n d the Congress may by general Laws prescribe the Manner in w h i c h such Acls, Records, and Proceedings s h a l l be proved, and the t i l e d thereof-

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Section 2. The Citizens of each State shall be entitled tu all Privileges and Immunities of Citizens In the several States. A Person charged in any State w i t h Treason, Felony, or cither C r i m e , w h o shall flee from Justice, and be found in another State, shall on Demand of the executive' Authority of the State from which he fled, be delivered u p , io be removed to the State having Jurisdiction of the Crime. N D Person held to Service or Labor in tine Stale, under the Laws thereof, escaping Into another, shall, i n Consequence of any L a w or Regulation therein, he discharged from such Service or Labor, hut shall be delivered up on C l a i m of the Party lo w h o m such Service or Labor may be due. Section 3. N e w States may be admitted by the Congress into this U n i o n ; hut no new States shall be formed or erected w i t h i n the Jurisdiction of any other Stale; nor any State he formed by the Junction o l two or more States, or Parts of States, without the Consent of Ihe Legislatures of the Stales concerned as w e l l as of Ihe Congress. The Congress shall have Power to Rules and Regulations respecting belonging to the United States; and be so construed as to Prejudice any any particular State.

dispose of and make all needful the Territory or other Property nothing in this Constitution shall C l a i m s of Ihe United States, or of

Section 4. The United Slates shall guarantee to every State lit this U n i o n a Republican F o r m of C o v e r n m e n I, and shall protect each of them against Invasion; and on A p p l i c a t i o n o l the Legislature, or of the Executive (when Ihe Legislaiure c a n n o l be convened) against domestic Violence.

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Article V The Congress, whenever IwO thirds of hnth T iouses shall deem ¡1 nec­ essary, shall propose Amendments to this Constitution, or, on the Application of the Legislatures of two thirds of the several Slates, shall t a l l a Convention fur proposing Amendments, whieh, in either Case, shall be valid to all Inlents and Purposes, as Part of this Constitution, when ratified by the Legislatures o l three fourths of the several States, or by Conventions in three fourths thereof, as the one or Ihe oilier M o d e of Ratification may he proposed hy the Congress; Frovided that no Amendment whieh may be made prior lo the Year One thousand eight hundred and eight shall in any M a n n e r affeel ihe firsi and fourth Clauses in die N i n t h Suction of the first Article; and thai no Slate, w i t h oul ils Consent, shall be deprived of lis eqtiaI Suffrage lit die Senale.

Article V J A l l Debts conlracled and Engagements entered inlo. belore the A d o p t i o n of this Constitution, shall be as valid against the U n i t e d States under t h i s C o n s d l u t i o n . as under the Confederation. This Constitution, and [he Laws of the U n i t e d States whieh shall be made in Pursuance thereof; and all Treaties made, or w h i c h shall be made, under the Authority of the United States, shall be the supreme Law of the Land; and the fudges i n every State shall be bound thereby, any T h i n g in the Constitution or Laws o l any Slate to the Contrary notwithstanding. The Senators and Representatives before menliimed. and die Members of the several Slate Legislatures, and all executive and judicial Officers, berth of the United Stales and o l the several States, shall be bound by Oath or Allirntatinn, to support this Constitution; bul no

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!CJigiû|T> Tetl shall evet be required asa Qualification to any Olfice ar public Trusi under i h e L ' n l l e d Slates.

Article V i l The Ra.liika.tLon o l the Conventions of nine Slates, shall be sufficient for the Establishment o l this Constitution between the States so ratify­ ing the Same. Done in Convention by Ihe Unanimous Consent of the States present the Seventeenth Day of September in Ihe Year of our Lord one thousand seven hundred and Eighty seven and of the Independence of the United Stales of A m e r i c a the Twelfth In witness whereof We have hereunto subscribed our Names, Ceorge Washington

President and deputy irom Virginia

N e w Hampshire: John Langdon, Nicholas O i l m a n Massachusetts: Nathaniel Çorbanı. R u l u s K i n g Connecticut: W i l l i a m Samuel Johnson. Roper Sherman Mew York: Alexander H a m i l t o n N e w Jersey: William Livingston, D a v i d Brearly, W i l l i a m I'alerson, Jimalhan Dayton Pennsylvania: Benjamin Franklin, Thomas M i f f l i n , Robert Morris, George Clymer, Thimias FitzSi moils, Jarcd IılgCrsOİl. James Wilson. Gouverneur M o r r i s Delaware: George Head, G u n n i n g Bedford. Jr., John Richard Bassett. Jacob Broom

Dickinson,

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M a r y l a n d : Jafnßt MeHertry, Daniel uf Saint ThomâS Jertiier. Daniel Carroll Virginia: John Blair. J¡imc& Madison, Jr. North Camlına. Will ¡.un Bk>Luıt. Ridiard Dubbs Spaight, I iugli Willi.nrL.miii South Carolina: Jahn Rutletige. Charles O i t e s w o r t h Pincknuy, Charles Pinckney, Pierce Butler Georgia: William Few, Abraham B a l d w i n

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Appendix C : Amendments to the Constitution of the United States,

A m e n d men! I Congress shall m i k e no law respecting an establishment o l religion, »r prohibiting the Iree exercise thereof; or abridging the freedom of speech, or oE the press; or Ihe righl of the people peaceably to assemb l y and to petition the Government lor a redress o l grievances. Amendment II A well regulated M i l i t i a , being necessary t o Ihe security of a free Slate, the right of the people to keep and bear A r m s , shall nut be in fringed Amendment 111 N o Soldier shall, in time o l peace be quartered i n any house, without Ihe consent of the Owner, nor in lime of war, but in a manner l o b e prescribed by law. A m e n d menl TV The right of the people lo be secure in tlieir persons, houses, papers, and effects, against unreasonable searches a n d seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported

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by Oath or affirmation, and particularly describing the place to be searched, and fhe persons or things to be seized. A m e n d men! V N o person shall be held lo answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a G r a n d Jury, except i n cases arising in the land or naval forces, or in die M i l i t i a , when in actual service in time of War or public danger; nor shall any person be subject for the same offense to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal esse to be a witness against himself, nor be deprived of life, liberty, or properly, without due process of law; nor shall private properly be taken for public use. w i t h out just compensation. Amendment V I In all criminal prosecutions,

ihe accused shall enjoy the right to a

speedy and public trial, by an impartial jury of the Slate and district wlierein tile crime shall liave been comrniIted, which district shall have been previously ascertained by law, and l o be informed of die nalure and cause of the accusation: lo be conf ronte d w i t h the witnesses against him; to have compulsory process lor obtaining witnesses in his favor, and to have the Assistance of Counsel for his defenseAmendment V|| In Suits al Common law, where the value in contmversy shall exceed twenty dollars, the right o l trial by jury s h a l l be preserved, and no fact tried by a jury, shall be otherwise re-e-a mined in any C o u r t of the United Stales, than according to the rules of the common law. Amendment VIII Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.

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Amendment İX The enumeration İn ihe Constitution, of certain rights, shall not he construed tn deny or disparage others retained hy the people. A mend men I X The powers no* delegated to tiro United States by the Constitution, nor prohibited hy it to the States, are reserved to the Slates respectively, or to the people. Amendment XI The Judicial power of the United States shall not be construed to extend to any suit in law or equity, commenced or prosecuted against one of the United Slates bv Citizens of another State, or by Citizens or Subjects of any Foreign Stale. Amendment XII The Electors shall meet in their respective states and vote by ballot for President and Vice-President one of w h o m , at least, shall not be an inliabitant of die same state w i t h themselves; they shall name in their bal kits the person voted for as President, and in distinct ballots the per­ son voted for as Vice-President, and ihey shall make distinct lists of all persons voted for as President, and of all persons voted for as Viee1*1*^10^^1, and of the number of votes for each, which lists they shall sign and cerlify. and transmit sealed to Ihe seat of the government of the United Stales, directed to the President of the Senate;—The President of the Senate shall, in the presence of the Senate and House of RepresentaHves. open all the certificates nnd the votes shall then be counted; the person having the greatest number of votes for President, shall be the President, if such number be a majority of the whole number of Electors appointed; and if no person have such majority, then from the persons having the highest numbers not exceeding tiiree on the llsl of those voted for as President, the House of Representatives shall choose immediately, by ballot, the President. But in choosing the President, the votes shall be taken by states, the representation from

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each stale having one vote; a quorum for this purptKK? shall consist of a member or members from two-thinis o l the states, and a majority ol all the states shall he necessary If a choice. A n d if the House of Representatives shall not choose a President whenever ihe right o l choke shall devolve upon them, helorelhe fourth day of March next folkiwing. dien tlie Vice-President shall act as President, as in tlie case o l the death or other constitutional disability of the President—The per­ son having the greatest number of voles as Vice-President, shall be the Vice-President, i i such number be a majority o l the whole number of Electors appointed, and if no person haveai majority, then f m m the two highest numbers o n ihelist. the Senate shall choose the Vice-President; a quonirn for the purpose shall consist of two-lhirds o l the whole number of Senators, and a majority of the whole number shall be necessary to a choice. But no person constitutionally ineligible to the office of President shall be eligible to that of Vire-Presid ent of the United States. A mend men I XIII Section l . K e i t l l e r slavery nor iilvoluntary servitude, e»Cept as a punish­ ment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction. Section 2. Congress shall have power to enforce this article by appro­ priate legislation. Amendment X I V Section I. A l l persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens o l the United States and o l the State wherein they reside. N o State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United Stales; nor shall any Slate deprive any person of life, liberty, or property, without due process of law; ilor deny to any persim within its jurisdiction the equal protection of the laws. Section 2. Representatives shall be apportioned among the several States according to their respective numbers, counting the whole n u m ­ ber of persons in each State,excluding Indians not taxed. But when the

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right to vote di any e İti: t Lort lor the choice of electors for President and Vice President of die United Stales. Kepiesentatives in Congress, the Executive and Judicial officen. of a State, or the members of the Legislature thereof, is denied to any of ihe male inhabitants of such State, being twenty-one years o l age, and citizens o l the United Stales, or in any way abridged, except for participation in rebellion, or other crime, Ihe basis o l representation therein s h a l l be reduced in ihe pro­ portion w h i c h the number of such male citizens shall bear to the whole number of male citizens Iwenty-one years o l age in such State. Section 3. K o person shall be a Senator or Representative in Congress, or elector of President and Vice President, or hold any olfice, civil or military, under the United Slates, or under any Slate, w h o , having pre­ viously laken an oath, as a member o l Congress, or as an officer of the United Stales, or as a member of any ^jtale legislature, or as an execu­ tive or judicial officer of any State, to support the Constitution of Ihe United States, shall have engaged in insurrection or rebellion against the same, or given aid or comfort to the enemies thereof. But Congress may by a vote of two-thirds of each House-, remove such disability. Section 4. The validity of the public debt of the United Stales, author­ ized by law, including debts incurred foe payment of pensions and bounties for services in suppressing insurrection or rebellion, shall not be questioned. Rut neither the United States nor any State shall assume or pay any debt or obligation incurred in aid of insurrection or rebellion against the United Slates, or any c l a i m for the loss or emanci­ pation of any slave; but all Such debts, obi igalions arid claims shall be held illegal and void. Section The Congress shall have power to enforce, by appropriate legislation, the provisions o l this article. Amendment X V Section 1. The right of citizens of the U n i t e d States to vole shall not be denied or abridged by the United Stales or by any Stale on account of race, color, or previous condition o l servitude.

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Section 2. The Congress shall have pOWer in enforce this article by appropriate legislation. Amendment X V I The Congress shall have power to Jay a n d collect taxes on incomes, from whatever source derived, without apportionment among the several Slates, and withoul regard to any census of enumeration. Amendment XVII The Senate of the United States shall be composed of two Senators from each Slate, elected by the people thereof, for s i ' years: and each Senator shall have one vole. The electors i n each State shall have the qualifications requisite for electors of the most numerous branch of the State legislatures. When vacancies happen in the representa Hon of any State in the Senate, the executive authority of such State shall issue writs of election to (ill such vacancies: Provided, That the legislature of any State may empower tile executive tllcieof to make temporary appointments until the people fill the vacancies by election as the legislature may direct. This amendment shall not be so construed as to affect the election or term of any Senator chosen before it becomes valid as pari o l the ConstitutionAmendment X V f f l Section 1. After one year l o r n the ratification of this article the manufacture, sale, or transportation o l intoxicating liquors w i t h i n , the importation thereof into.or the exportation thereof from the United States and all territory subject lo the jurisdiction thereof for beverage purposes is hereby prohibiledSeCtiort 2. The Congress and the several Stales sliall have concurrent power to enforce this article by appropriate legislationSection 3. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by the legislatures of the

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baverai Stales, as provided in the Constitution, within seven years iront (he date of the submission hereol to the Slates by the Congress. Amendment X I X The right of citizens o l the United Stales to vote shall not be denied or abridged by the United Stales or by any State on account o l sex. Congress shall have p o w e r to enforce t h i s article b y appropriate legislation. A m e n d men I X X Section I. Tlie terms of the President and Vice President shall end a l noon on ihe 20th day of January, and the terms of Senators and Representatives a l noon on the 3d day of January, o i the years in w h i c h such terms would have ended if this article had n o l been ratilied; and the lerms of their successors shall Ihen be^-io. Section 2. The Congress shall assemble a l least once in every year, and such meeting shall begin at noon on the 3 d day of January, unless they shall by law a p p o i n t a different d a y Section 3. If, at the time fixed for the beginning of the term of the President, the President elect shall have d i e d , the Vice President elect shall become President. If a Piesident shall not have been chosen before the Mme fixed for the beginning of his term, or if the President elect shall have failed lo qualify, then tlie Vice President elect sliall acl as President until a President shall have qualified; and the Congress may by law provide for the case wherein neither a President elect nor a Vice President elect shall have qualified, declaring w h o shall then act as President, or the manner in which one w h o is |o act shall be selected, and such person shall act accordingly until a President or Vice President shall have qualifiedSeclion 4. The Congress may by law provide for the case of tlie death of any of the persons from whom the H o u s e of Representatives may choose a President whenever the right uf choice shall have devolved upon ihem, and for the case of the death of any of the persons from

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whuirt the Senate may ctunise a Vice President whenever the right of choice shall have devolved u p o n l h e m . Section S. Sections. 1 and 1 shall take effecton the 1J5th day of October following the ratification of this article. Section 6. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by the legislatures of threcfourths of the several States w i t h i n sever* years from the date of its subrn ission. Amendment XXL Section 1- The eighteenth article of amendment to the Constitution of the United States is hereby repealed. Section 2. The transportation or importation into any State, Territory, or possession of the United States for d e l i v e r y or use therein of intoxicating I iquors, in violation of the laws thereof, is hereby prohibited. Section i . This article shall he inoperative unless it shall have been ratified as an amendment to die Constitution by conventions in the several States, as provided in the Constitution, within seven years from the date of the submission hereof i o the States by the Congress. Amendment XXII Section 1- N o person shall be elected to the office of the President more than twice, and no person w h o lias h e l d the office of President, or acted as President, for more than two years of a term to w h i c h some other person was elected President shall be elected to the office of the President more than once. But this Article shall not apply to any person holding the office of President w h e n this Article was proposed by the Congress, and shall not prevent any person w h o may be holding the office of President, or acting as President, during the term within w h i c h this Article becomes operative from holding the office of President or acting as President d u r i n g the remainder of such term. Section 2. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by the legislatures of three-fourths

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of Ihe several States within m - c n years from the date of its sobmission hi the Stales by the Congress. Amendment XXIII Section 1. The District constituting the seat of Government of the United Stales shall appoint in such .1.11 i n as the Congress may direct: A number o l electors o l President and Vice President equal lo the whole number o l Senators and Representatives in Congress lo w h i c h ihe Distriel w o u l d be entitled i l it were a Stale, but in no event more than the least populous State; they shall be in addition to those appointed by the 5tales, b u l tltey shall be considered, lor the purposes o l the election of President and Vice President, lo be electors appointed by a Slate; and they shall meet in the District and perform such duties as provided by ihe twelfth article of amendment. Section 2. The Congress shall have p o w e r to eninrce this article by appropriate legislation. Amendment X X I V Section 1- The right of citizens of the U n i t e d States to vote in any p r i mary or other election for President or Vice President, for electors for President or Vice President, or for Senator or Representative in Congress, shall not be denied or abridged by the United States or any Stale by reason of lailure to pay any poll tax or other tax. Section 2. The Congress shall have p o w e r l o enlorce this article by appropriate legislation. Amendment X X V Section 1. In case of Hie removal ol the President from office or o l his death or resignation, the Vice President shall become President, Section 2. Whenever there is a vacancy in the office of the Vice President, the President shall nominate a Vice President who shall take oifice upon confirmation by a majority vote of both Houses o l Congress. Section 3. Whenever the President transmits to the President pro tentpore of the Senate and the Speaker of |he House of Representatives, bis

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Written dedUlflPOfi that he is unable to discharge the powers and duties o l his oflice. and until he transmits l o them a written declaration to the contrary; such powers and duties shall he discharged hy the Vice President as Acting President. Section 4- Whenever the Vice President a n d a majority of either Ihe principal officers o l tlic executive departments or of such other body as Congress may by law provide, transmit to the President pro tempore of the Senate and the Speaker of the- I louse of Representatives their written declaration that the President is unable to discharge the powers and duties of his office, the Vice President shall immediately assume the powers and duties of the office a s Acting President. Thereafter, w h e n the President transmits to the President pro tempore o l Ihe Senate ant3 the Speaker of the I louse of Representatives his written declaration that no inability exists, he shall resume the powers and duties o l his office unless the V i c e President and a majority o l either the principal officers o l die executive department or of such other body as Congress may by law provide, transmit w i t h i n four days to the President pro tempore of the Senate arid the Speaker o l the House o l Representatives their written declaration that the President is unable to discharge the powers and duties of his office. Thereupon Congress shall decide the issue, assembling within forty-eighl hours for that purpose if not in session- Tf the Congress, within twenty-one days after receipt of me Litter written declaration, or, if Congress is not in session, within twenty-one days after Congress is required to assemble, determines by Iwo-lhi rd s vote of both I louses that die President is unable to discharge the powers and duties o l his office, the Vice President shall continue to discharge the same as Acting President; otherwise, the President shall resume die powers and duties of his office.

Amendment X X V I Section l . T h e right of citizens of the U n i t e d Stales, who are years o l age or older, to vote shall not be denied or abridged by the United States or any State o n account of age.

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Section 2. The Congress shall have Ihe p o w e r lu enforce this article by appropriate legislation. A m e n d menl XXV11 N o law, varying the compensation for the service of the senators and representatives shall take effect, until an election of representatives shall have intervened.

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Appendix D : Registering to Vote-

Lhange the systerrd Obey jnst laws, change unjust unesi The power is yours! If y o u are a US citizen eighteen years of age or older, you have a part in the decision making processes of the United States. Although thousands, fought for tlie right to vote at that age. many young people chose not to vote, feeiing that they can " d o nothing" about the problems out there. Environmentalisnl. Religious Unity and respect, personal freedom and all of the Rights y o u h o l d dear depend on the vote of each and every person. Religious persecution of Wirrans in the United Stales is a very real phenomenon, w i t h people such as Bob Barr attempting to remove our right to serve in Ihe A r m e d Forces- Such legislation was shot d o w n but only because of the many people w h o voted rational persons into office- C a l l your local board of registrations, or 1-8011-FOR V O T E for more information on where and h o w to vole, it's easier than y o u think.

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A p p e n d i x E: The Principles of Wiccan Belief

The Principles of Wiccan Belie! were set d o w n in 1974 by a group called "The Council o l American Witches" at a meeting in Minneapolis, Minnesota. The statement, w h i c h has far outlived (he group, has been reprinted in almost every major book o n A m e r i c a n Wicca. "The Council of American Witches finds it necessary to deline m o d e m Witchcraft in terms of American experience and needs. We are not bound bv Traditions from other times and other cultures, and owe no allegiance to any person or power greater than the D i v i n i t y manifest t h o u g h our Own being. A s American Witches, we welcome and respect all life-affirming teachings and traditions, and seek to learn from all and to share our learning w i t h i n our Council. 31 is in this spirit o l welcome and cooperation that w e adopt these tew principles o l Wiccan belief. In seeking to be inclusive, w e do not w i s h to open ourselves to the destruction of our group by those o n selfserving power trips, or to ph ilosopbies an d practices contradictory lo these principles. In seeking to exclude those whose ways are contradictory to ours, w e do not want to deny participation with us to any w h o are sincerely interested in our knowledge and beliefs, regardless of race, color, sex, age, national or cultural origins, or sexual preference.

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Wo therefore ask. only thai those w h o seek to identify w i t h us accept these few basic principles: L We practice rites to attune ourselves w i t h the natural rhythm of lite forces marked by the phases of the M o o n and the seasonal quarters and cross-quarters2. We recognize that our intelligence gives us a unique responsibility toward our environment We seek to live i n harmony w i t h Nature, in ecological balance offering fulfillment to lite and consciousness w i t h i n an evolutionary concept. 3-We acknowledge a depth of power far greater than is apparent to the average person. Because it is far greater than ordinary, it is sometimes called "supernatural," b u l w e see it as l y i n g within that which is naturally potential to all. 4. We conceive o l the Creative Power in the Universe as manifesting through polarity—as masculine and fern in ine—and that this same creative Power lives in all people, and functions through the Interaction of the masculine and feminine- We value neither above Ihe other, knowing each to be supportive of the other. We value sexuality as pleasure, as the symbol and embodiment of Life, and as one of the sources of energies used in Magickal practice and religious worship. 5. We recognize both outer worlds and inner, or psychological worldssometimes known as the Spiritual W o r l d , *he Collective Unconscious, the Inner Planes, etc.—and w e sec in the interaction of these two dimensions the basis for paranormal phenomenon and Magickal exercises. We neglect neither dimension for the- other, seeing both as necessary for our fulfillment. d. We do not recognise anv aothoritarian hierarchy, but do honor those w h o teach, respect those w h o share their greater knowledge and wisd o m , and acknowledge Ihose w h o have courageously given of themselves in leadership. 7- We see religion. Magick, and wisdom-in-living as being united in the way one views the world and live w i t h i n it—a w o r l d view and a philosophy of life, w h i c h w e identify as Witchcraft or the Wiccan Way

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S. Calling oneself " W i t c h " does noE make- A Witch—bot neither does heredity itself, or the collecting o l titles, degrees, and Initiations. A Witch seeks lo control the forces w i t h i n him/herself thai make life possible in order to live wisely and well, without harm to others, and in harmony w i t h Nature, 9. We acknowledge thai it is the- attirmatinii and fulfillment of life, in a continuation of evolution and development of consciousness, that gives meaning to the Universe w e know, and to our personal role w i t h i n it. 10. O u r only animosity tnward Christianity, or toward any other religion or philosophy-of'life, is to the extent thai its institutions have claimed l o be "the one true right and o n l y w a y " and have sought to deny freedom to Others and to suppress other ways of religious practices and belief. 11. A s American Witches, w e are not threatened by debates on the history oi the Cralt, the origins of various terms, ihe legitimacy of various aspects of different traditions-We are concerned with our present, and our future. 12. We do not accepi the concept of "absolute e v i l , " nor do we worship any entity k n o w n as "Satan" or "the D e v i l " as defined by Christian tradition. We do not seek power through the suffering of others, nor do w e accept the concept that personal benefits can only be derived by denial to another. 13. We work w i t h i n Nature for that w h i c h is contributory to our health and well-being.

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A p p e n d i x F: The Full Charter and Rules of Religion: Other, The N e w York Pagan Alliance.

Religion: Other was the first organization I rarira collection of Pagans from various traditions in tht Central Wew York A r e a . W h i l e n o w defunct, in part because m y o w n move from N e w York State made the group fall apart, Religion: Other's charter has long stood as the prototype other groups have used for their o w n charter or bylaws, and was a strong part o l the creation o l official b y l a w s for the Church of U E W . It is presented here as an example of a faith-based charter for historical and research purposes. R e l i g i o m O t h e r Code of ethics and charter ReligionOlher. A n Alliance of Alternative Religion. Is an organization designed to fit the special needs of Wiccans, D r u i d s , and other Pagans i n an increasingly hostile world. We are n u t by a democratic council of Pagans w h o strive to keep our rules just and protective, while being as unrestrictive as possible. O u r organization encompasses both i n d i v i d uals and groups, and does not endorse a n y particular thought or religious belief other than the sanctity of our religious freedomR e l i g i o n O l h e r has four m a i n purposes, the first being the legal protection of Pagans and Paganism and continuing defense of our First Amendment Rights, the second being the protection of Pagans and

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NQO-PagariS fnun dangerOUfi or fraudulent educators or iiergy Hie third being the education of the N o n - P a g a n community as to w h a l Paganism is and w h a l pagans do, and our fourth, and most important reason for existing, easy accessible and safe education for both secular Pagans and would be clergyW h i l e we do not promote one view of Paganism, all groups and educators represented and endorsed by us must follow a basic set nf rules and code of ethics, or risk losing all protection, representation and student access-Individuals an? encouraged to report infractions and complaints to us, if these complaints are f o u n d to be truthful after investigation. ReligioniOther will lake action against the individual or organization, included, but not limited to, involving the pulice or filing a class action. These rules/Fthics are: r

ffl: A l l groups represented by R O n t u s l f o l l o w the Wiccan Rede: " A n it harm none, do as y o u w i l l , " whether Wiccan or not- This includes not only physical harm to individual people, but "Brainwashing," body altering, and animal sacrifice. #2: N o group represented by R O may charge education fees, or any fees beyond supply fees ( supply fees include rent of a space to hold meetings, candles, food and books, but N O T advertising.) Likewise, no group represented by P O may designate a store or craflcr from w h o m supplies M U S T be bought. The sole exception to Ibis are groups belonging to larger, national or international organizations, these groups should charge the m i n i m u m possible to cover membership fees, or nothing if no fees e*is|.f A d d e n d urn to Article 2:4/1/94: C r o u p s charging fees and putting those fees visibly back into their roil' gionare hereby excluded from statement one of article 2 provided that exceptions are made for those unable to pay any said fees.t (AddendumJE, A r t i c l e ! , 1/1/95: Classes not relating directly to the religious practices have never been included under article 42) #3: A l l groups represented by f i O must exclude minors from religious activities unless the parent or guardian accompanies the minor or

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gives written consent for Lie miniH to attend. Ritual', at w h i c h people under the age of eighteen are present m a y not be performed "Skvclad."(Addendurn ti. article 3:1/1/95 Minors may attend Skyrlad rituals if the minor, the minor's parcnt(s) or guardian(s) and the entirety of the group give written consent. .-It is still not recommended-) 04. If the pries! or priestess of a group is under the age of eighteen, he or she must be supervised by a person of at least twenty-one years o l age. #5. If the leader of a group has say over the personal lives of his/her followers beyond the realm of advice, or should claim to be a messiah, reincarnation of a god or person, or s u p e r h u m a n and demand worship, R O w i l l N O T , under any circumstances, refer people to, protect, advertise or in any way endorse said g r o o p . lib. R O will not endorse or represent groups that demand that its members go Skyclad, demand oaths of fealty or obedience, or expert sexual favors from ils members. Including those groups that expect members to be involved with sexual rites lo "advance" within the circle. Likewise groups demanding self-or other-mutilation, {i.e.: tattoos, body piercing) or drug use, cannot be endorsed or represented. #7. Sexual rites m u s l be consented to by b o t h parties: a minor, under law, cannot give consent. Such rites m a y not be attended by minors, and any participation by anyone must be voluntary, without penalty for those w h o choose not lo attend. ffS. Represented groups m a y not discriminate o n A N Y BASIS, including sexual orientation, age {see tf3,) race, religion {those opposing an organization or educator's views in an obstructive or offensive manner should be asked to leave,) polibcal ideals, past religious history, or sex (unless the organization advertises as women only or m e n only, w i t h n o e-clusion of those w h o may have started life with another, no, or both genderfs).) 19. R O will represent only Pagan organizations as being non-(udeoChrislian, as such, n o organization basing its beliefs on a Christian Mythos, including Satanism, w i l l be represented, (addendum to Article 9-1/1/95: Pagan Christian organ i rations and Pagan Judeo

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organizations will be endorsed on a group by group basis if all other articles apply a n d ibe President, V P a n d Representative of said group's area agree upon said representation and endorsement) fflO (Amended 1/1/95) Those groups w h o s e purpose Is to convert, or who preach an " O n l y w a y " and do n o l e-tend basic respect to those whom they disagree w i t h will be excluded from RO's membership. We believe such actions to be contrary to The Wiccan Rede and thus Contrary to Article #1. Individual's rights w i t h i n R e l i g i o n d t h e n ffl: Your name, address and other information will not be revealed to A N Y O N E except R O slaff members. #2: If a referral is made by another group Or individual, that group or individual's name w i l l be included on your initial contact form. If y o u refer yourself to another or^-anization nr an instructor through us, w e w i l l call that organization or instructor and ask permission to give y o u their number to keep your own number pnvateLikewise. y o u may ask an instructor or i n d i v i d u a l to send mail t o R O , w e w i l l then place it in an plain envelope a n d send it to y o u . #4. If yoo make a complaint about someone P O endorses, it w i l l be investigated and acted upon while y o u remain anonymous. "5. If someone makes a complaint about y o u , you w i l l be informed of the complaint, but not the complaincr (until such lime as mediation occurs). Mb. i f asked. R O w i l l inform y o u of the number of eom.pl aints a n organization or educator has received, and the status of those complaints. A n y R O staff member breaking diesc rules w i l l be removed from d u t y {As signed by Kat M a c M o r g a n and witnessed by Carol Douglas, o n 3 January 1994, excluding addend urns dated later than said date.) Rules of representation^Affective 1/1/96) The Council shall be composed of The President. The Vice President, the Representative of each area. Leaders of Covens/Groves/groups

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numbering over 35 and "Welcomed" elders, those being Priests, teachers, and others of any age invited to j o i n bv a majority vote, ff, for some reason, a Council member has n severe objection lo the inclusion of an "elder" he/she has rights of refusal provided "just cause" can be shown. Just Cause includes breaking of, or inability to uphold Ihe Charter. Members of one group, Organization or tradition M A Y N O T make up more than 1/4 of the C o u n c i l . A n additional representative from each stale may be included until such lime as R O goes National. The President and Vice President may not hold office in any other organizations beyond their o w n coven or tradition if thai office w o u l d cause their decisions lo be affecled or swayed by the hierarchy of another group- The President of the organization shall be the person w h o does the work, such as calling and forming Ihe Council, and shall be replaced by a person elected bv the council if at any time (s)he cannot perform his/her doHes effectively- The replacement must have M f c A N S to keep ihe organization going and spend at icasl 10 hours a week working for P O , The Vice President is elected every year emd a day by council vole. Every Member of the Council has equal voting and veto power. The council must meet once a year, but votes must be conducted by Ihe President w h e n needed, either by mail, e-mail, telephone or meeting. The Newsletter is separate from the C o u n c i l , and does not affect and is not affected by the council. Area Representatives are those w l w choose to be RO's contact person for an area extending no more than 54 square miles and no less than 10, (UPSTATE) or representing lUU toSOt) people(downstateJthis person must make themselves publicly accessible, initial Representatives, {those o n the 1st council) can choose lo become representatives i l they know at least 10 people and are w i l l i n g to distribute flyers and make themselves accessible...the voting rules for Representatives are up to that area...each council, or group in an area is encouraged l o c o m e up With their o w n method of election.

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Appendix G : Two Versions of The Charge of The Goddess and one of The G o d :

T he C h a r g e o f T he G o d d e s s : This m o d e m version was wrilten by Kat M a r M o r g a n and Lady Martia o l Bell Coven. If is a very Good eclectic version of fhc Charge, saying many of the same things as more siandaird versions fSuch as those based o n Leiand's Aradia) i n plain " A m e r i c a n " English, with much of the tradition specific material removed. Fox many people, memorizing the words of a Charge is more important than what the words say. Just as schools long since abandoned role leaching because it was soon forgotten, y o u should read whaf is said-the intenfion-nol "the words": Behold' iam she who is the great Mother-forcnmto all who ivorshlp me by names both spoken and unspoken. I am she who brings loVe. and IVHrmth. Uiut the breath of Life. Breathe deep and be holy. Bring to me i f i w r troubles, \/oiir desires. Assemble before roliere a'ut arlu-n vou may, better .'till befote the full moon, bringing looe. light and a desire to do good, for I am I lie Mother of AH. and shall turn none wtio has need of me away.

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Gııle upon 1IK iruton and you gale upon my face, for I am the Bringer of light. the keeper ofjustice, the catalysi of the cycles and she who is vengeance. Knmr me h\> the face i f n j j show me. far as you JUT to me. I shali he to you. Strive, for you are vested with the powers of infinite growth. Be free, for ail enslaved need merely look upon me, hold out a hand and be unhindered. Harm none-for all Is your brother, all Is your sisler. Think, and know the purpose of each creature and plant. Destroy nuthing in service to me. Create to honor me! You You You You you.

wire Imve need of inner peace, find it reflected within. ;