1801 Paganism is by some estimates the fastest growing religion in North Am erica and too few initiates.

Best of all: Than s to science, we are not limited to what we now today. We understand that even our best picture of reality is only an approxim ation, that we will have a better picture tomorrow. This gift promises to upset th e creeping authoritarianism that has ruined so many paths of initiation and cre ated so many religions. These are potent advantages. I believe they allow us the possi bility of success. But not the certainty. As we approach the crossroads, the re are a number of things that need doing. Some of these steps are simply a matter o f eeping our attitudes in the right places. Others involve research, development , and artistic creation. Others still involve magical tas s. We need to understan d that modern Paganism, though built on the past, is not limited by it, that we ar e capable of improving on our ancestor's wisdom even to the extent that their wi sdom is not a product of our own romantic imagination, which is large measure it i s. We need to recognize, once and for all, and say so, that our origin myths are j ust that: Wicca is not a survival from the pre Christian past, but an eclectic/creat ive construct meant to imitate what such a survival should ideally be. Its resemb lance, and that of Neopaganism in general, to ancient paganism in any of its multitu de of forms is slight and ultimately besides the point. We need to do these things because they will allow us to ta e t he next step, which is to expand Paganism, as a path of initiation, to its potenti a. We cannot do that so long as we are loc ed into an old model real or romanticize d. The initiatory paths of the past have failed. Therefore, we need somethi ng better than what has gone before. We can ta e the essentials of Neopaganism, th e broad stro es of its mythology and ritual, as a starting point, but we must go bey ond that start. First, we need to penetrate beneath the level of religious symb olism to what









might be called the physics of magic, the nuts and bolts and laws of nature that account for what magic does and is. Next to the initiatory experien ce itself, which can never be communicated or replaced by anything that point cannot be emphasized too much or too often the physics of magic would be the deepest lev el of understanding, accounting for all forms of symbolic nowledge. I ha ve developed on system of laws which I believe to be wor able. (An acc ount of those laws will appear in an upcoming issue of Enchante.) It is the duty of every scientifically minded reader to rip them apart as best as possible, to test them, and improve on them.



1802 Secondly, we need to improve our tool chest of spiritual methods. Much of the wor has already been done by initiates outside Paganism. All we ha ve to do is translate it and incorporate it within our own framewor . At the sa me time, an expanded and improved body of poetic ritual would be useful. Note from Ellen Cannon Reed: I received permission today from S ytoucher to upload the article preceding this message. I found it one of the best articles on paganism I've found. I do confess he is using paganism where I woul d use "Wicca", and I do not mentally apply what he says to the other pagan paths such as Asatru, but I do thin the article is an importa nt one with regard to Wicca. --- Maximus 2.00 * Origin: Mysteria * Be ye mystic * 818-353-8891 (1:102/943)





1803 Witches Rede of Chivalry Magical Rites from the Crystal Well, Ed Fitch and Janine Renee, 1987 , Llewellyn Publications. Insofar as the Craft of the Wise is the most ancient and most honora ble creed of human ind, it behooves all who are Witches to act in ways that give respect to the Old Gods, to their sisters and brothers of the Craft, and to themsel ves. Therefore, be it noted that: 1. Chivalry is a high code of honor which is of most ancient Pagan origin, and must be lived by all who follow the old ways. 2. It must be enned that thoughts and intent put forth on this Mid dle Earth will wax strong in other worlds beyond and return... bringing into creati on, on this world, that which had been sent forth. Thus one should exercise dis cipline, for "as ye plant, so shall ye harvest." 3. It is only by preparing our minds to be as Gods that we can ulti mately attain godhead. 4. "This above all... to thine own self be true..." 5. A Witch's word must have the validity of a signed and witnessed oath. Thus, give thy word sparingly, but adhere to it li e iron. 6. Refrain from spea ing ill of others, for not all truths of the matter may be nown. 7. Pass not unverified words about another, for hearsay is, in larg e part, a thing of falsehoods.

10. Contemplate always the consequences of thine acts upon others. Strive not to do harm. 11. Diverse covens may well have diverse views of love between membe


9. The fury of the moment plays folly with the truth; to head is a virtue.


8. Be thou honest with others, and have them li ewise expected of them.






now that honesty is eep one's


rs and with others. When a coven, clan, or grove is visited or joined, one should discern quietly their practices, and abide thereby. 12. Dignity, a gracious manner, and a good humor are much to be admi red. 13. As a Witch, thou has power, and thy powers wax strongly as wisdo m increases. Therefore, exercise discretion in the use thereof. 14. Courage and honor endure forever. Their echoes remain when the mountains have crumbled to dust. 15. Pledge friendship and fealty to those who so warrant. Strengthen others of the Brethren and they shall strengthen thee. 16. Thou shalt not reveal the secrets of another Witch or Coven. Oth ers have labored long and hard for them, and cherish them as treasures.

1804 17. Though there may be differences among those of the Old Ways, those who are once-born must see nothing, and must hear nothing. 18. Those who follow the mysteries should be above reproach in the e yes of the world. 19. The laws of the land should be obeyed whenever possible and with in reason, for in the main they have been chosen with wisdom. or

the Lady has said, "How canst thou honor another unless thou give ho nor to thyself first?" 21. Those who see the Mysteries should consider themselves the sele ct highest of thrones and beyond the very stars. of the Gods, for it is they would lead the race of human ind to the



20. Have pride in thyself and see

perfection in body and in mind. F


1805 _____________________________________________________________________ _ _ _ _ ((___)) ((___)) [ x x ] [ x x ] \ / \ / (` ') (` ') (U) (U) HISTORY OF THE BOVINOMICON ~~~~~~~~~~~~~~~~~~~~~~~~~~ by The Raver >>> A CULT Publication......1988 <<< -cDc- CULT OF THE DEAD COW -cDc_______________________________________________________ ___ The history of the great Bovine mythos cycle is a lost and twis ted one. Of the tales of the Bovine un nown, one literary wor , one tome of Bovinity , does stand out. Yes, brutal reader, the BOVINOMICON. This being a short but complete outline of the history of this boo , its author, The Raver, presents this wor . The outline follows its vari ous translations and editions from the time of the writing (AD 730) of the BOVINOMICO N to the present day. ========================================================== ======= Original title AL AZIF - Azif being the word used by the Arabs to designate that nocturnal sound (made by Bovine creatures) supposed t o be the howling of daemons. Composed by Abdul Alhazred, a mad cow herder of Sanna, in Yemen , who is said to have flourished during the period of the Omminade Cal iphs, circa AD 700. He visited the ruins of Babylon and the subterranean secrets o f Memphis and spent ten years alone in the great southern desert of Arabia - (the Roba El Khaliyeh or "Empty Space" o f the ancients and "Dahna" or "Crimson" desert of the modern Arabs) which is held to be inhabited by protective evil spirits and monster s of death. Of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. In his last years Alhazred dwelt in Damascus, w





here the BOVINOMICON (AL AZIF) was written, and of his final death or disappe arance (AD 738) many terrible and conflicting things are told. He is said by Ebn Kh alli an (12th century biography) to have been seized by an invisible cow in broad daylight and devoured horribly before a large number of fright-frozen witnesses. Of his madness many things are told. He claimed to have seen the fabulous Irem, or City of Pillars, and to have found beneath the ruins of a certain nameless d esert pasture the shoc ing annals and secrets of a race older than man ind. (Edit ors Note: A full desc- ription of the nameless pasture, and the annals and secrets of its inhabitants will be found in the t-file THE NAMELESS PASTURE, written by the aut hor of this outline). He was only an indifferent Moslem, worshipping un nown En tities who he called Yog-Elsie and Bob-Sothoth. In AD 950 the AZIF, which had gained considerable, though surreptitious circulation amongst the philosophers of the age, was secretly translated into Gree by Theodorus Philetas of Constantinop le by the patriarch Michael. After this it was only heard of furtively, but ( 1223) Olaus Wormius made a Latin translation later in the Middle Ages, and the L atin test was printed twice - once in the 15th century in blac letter (evidently in Germany) and under the title BOVINOMICON. For a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt







1806 once in the 17th (probably Spanish); both editions being without ident ifying mar s, and located as to time and place by internal typographical evidence only. The wor , both Latin and Gree , was banned by Pope Gregory IX in 1232 shortly after its Latin translation, which called attention to it. The Arabic original was lost as early as Wormius' time, as indicated by his prefatory note; (there is, howeve r, a vague account of a secret copy appearing in San Francisco during the prese nt century, but later perished in fire), and no sight of the Gree copy - which was printed in Italy between 1500 and 1550 - has been reported since the burning of a cer tain Salem man's library in 1692. A translation made by Dr. Dee was never printed an d exists only in fragments recovered from the original manuscript. Of the Latin text s now existing, one (15th century) is nown to be in the British Museum under loc a nd ey, while another (17th century) is in the Bibliotheque Nationale in Paris. A 17th century edition is in the Widener Library at Harvard, and in the library at Mis atonic University at Ar ham; also in the library of the University of Bueno s Aires. Numerous other copies exist in secret, and a 15th century one is persistently rumored to f orm a part of the collection of a celebrated American millionaire. An even more v ague rumor credits the preservation of a 16th century Gree text in the Salem f amily Pic man; but if it was so preserved, it vanished with the artist R.U. Pic man , who disappeared in 1926. The boo is rigidly suppressed by the authorit ies of most countries, and by all branches of organized ecclesiasticism. Readin g leads to terrible consequences. It was from rumors of this boo (of which re latively few of the general public now) that R.W. Chambers is said to have derived the idea of his early novel, "THE KING OF CUD".














1807 -------------------------------------CHRONOLOGY One - AL AZIF written circa AD 730 at Damascus by Abdul Alhazred. Two - Translated into Gree as BOVINOMICON, AD 950 by Theodorus Philetas. ow Three - Burnt by Patriarch Michael AD 1050 (ie, Gree ; Arabic text n lost). Four - Olaus translates Gree into Latin, AD 1228. Five - Latin and Gree editions suppressed by Gregory IX - AD 1232. Six - 14..? Blac letter edition printed in Germany. Seven - 15..? Gree text printed in Italy. Eight - 16..? Spanish translations of Latin text. ========================================================== ====== PERSONS interested in learning more details about the nameless pasture mentioned in this outline, where Alhazred spent much time, should read the t-file THE NAMELESS PASTURE by THE RAVER, which give s a detailed description. The file is also a cDc communications release. This t-file is dedicated to my favorite author, H.P. Lovecraft, who, now that we have had time to ta e his wor into perspective, is , no doubt, or tale. "No weird story can truly produce terror unless it is devised w ith all the care and versimilitude of an actual hoax." -- H.P. Lovecraft to Clar Ashton Smith (17 October 1930) ===================================================== === (c)1988 cDc communications by The Raver -57 All Rights Worth Shit 4/22/88 unsurpassed as the twentieth century's best practitioner of the horr










1808 ___________________________________________________________________ _ _ _ _ ((___)) ((___)) [ x x ] [ x x ] \ / \ / (` ') (` ') (U) (U) THE NAMELESS PASTURE ~~~~~~~~~~~~~~~~~~~~ Scribed by The Raver, Teller of Strange Legends >>> A CULT Publication......1988 <<< -cDc- CULT OF THE DEAD COW -cDc__________________________________________________________ __ The tales of the Bovine mythos cycle are strange and diverse. Although some of our terrible order's members prefer to scribe tales of present day B ovinity, I opt for tales of a dar and terrible past, a time when the Bovine stal e d the earth unheeded by man ind. "...The wailings of the mad are but the birth-cries of the new man - the old man gone li e dust in the desert wind. Cleansed of the lies of man ind, the new man the man of dar ness - is free to absorb the beauty of nothingness, to glory in the star night of the utter void. As your useless reason dissolves, rejoice in the nowledge that others in as diverse places as Texas and North Carolina have wal ed the same path, have drun the same blood, have reveled in the same prospect of everlasting night, as you..." -- Keeper of the Bovine Gate 'Tis true, we are evil in our potent writings and scriptures of the Cow. But this is only for a reason. The following passage describes this poi nt very well. Much better than I could, indeed. "...You do not yet now the true gods. Everything you now is a lie. The Great Bovine Ones - these are the true rulers of the Universe; these and others you have not yet heard of will be the objects of your adulation, your emotion, your love. You are the fortunate ones the time may come, if you give your selfless devotion, that you will worship in the flesh in the Temples of the Nameless Pasture, whose glory is beyond your comprehension." -- Catechism of the High Priests of the Bovine











The following tale is a true one and depicts the place that man y Cultees desire to be... the dreaded Nameless Pasture, where Bob-Sothoth rules supre me and the blood of thousands runs rampant through the stal s of Cow-Bane. This tale is not for the faint of heart. Nay. You have been forewarned.


1809 ========================================================== In a distant land, in a distant time, the mad arab, Abdul Alhaz red, began a horrific journey into the Roba El Kaliyeh ("Empty Space"), the vast desert of southern Arabia. The time was AD 715 and Alhazred was quite mad. A fter traversing the ruins of Babylon and the strange subterranean catacombs beneath the archaic ruins of Memphis who would not be? Alhazred, in his demented mind, thought that the vast desert would allow him the peace and tranquility that he so des perately needed. Unfortunately, this was not to be... As Alhazred traversed the shifting sands, his mind wandered bac to the days when he was but a simple cow herdsman. All was well, until that day ... the day that he heard a cow utter the following phrase in an ancient tongue: "Ia! Ia! Bob-Sothoth fhtagn! Ph'nglui mglw'nafh Bob-Sothoth wgha-nagl fhtaga !" Ever since that time seventeen years ago Alhazred had not been the same. He ha d afterwards began a vast quest to discover why the cows he had herded had tal ed and exactly who and what Bob-Sothoth is... or was. Alhazred began his quest almost a score of years ago and felt that he was close to the ultimate answer. During his nights with the cows those years past h e had heard their urgent mooings. What did they mean? Were the cows possessed of daemons? What in the hell was going on? As Alhazred continued his bizarre cycle of thought he noticed n ot the paved stones pee ing up at him from the sand below his sandled feet. Only when he tripped on a large crac did he notice the fragmented pavement beneath him. "What?" thought Alhazred. A road in the middle of a vast expanse of desert? Filled with curiosity Alhazred decided it best to follow the ancient road. Soon dar ness o vertoo the world and day became night. As the moon climbed higher in the s y he began to see that the slopes of not analyze, Alhazred scrambled with difficulty up the dunes... Upon re desert began to rise. Urged by an impulse which he could definitely








aching the top of the tremendous circle of dunes he stood silently, gazing into the stygian depths where no light had yet penetrated. All at once his attention was captured by a vast and singular o bject on the opposite slope, which rose steeply about a hundred yards ahead of hi m; an object that gleamed brightly in the newly bestowed rays of the ascending mo on. He assured himself that it was merely a piece of gigantic stone; but he was con scious of an instinct impression that its contour and position were not altogethe r the wor of Nature. A closer scrutiny filled him with sensations he could not e xpress; for despite its enormous magnitude, and its position in an abyss which had yawned in the middle of a vast desert since the w orld was young, he perceived beyond a doubt that the strange object was a well-shape d monolith whose massive bul had nown the wor manship and perhaps the worship of li ving and thin ing creatures.






1810 Dazed and frightened, yet not without a certain thrill of the sci entist's or archaeologist's delight, Alhazred examined his surroundings more clo sely. The moon, now near the zenith, shone vividly above the towering stee ps that hemmed in the chasm revealed that far below rested a great area of flat lan d. As he inspected the monolith more closely he noticed that, though eroded b y the billowing sands, it was still identifiable as... a cow. Footholds were aplent y and Alhazred began the laborious tre downwards into the vast chasm. As Alhazred dropped from a low ledge to the base of the chasm h e uttered a slightly audible groan. His feet had hit not sand but wheat. As he regained his feet he surveyed his surroundings. For hundreds of yards the great field reared into the distance.. far off he thought that he saw a mass of some so rt but it was dar and he was unsure. He slowly set off towards the mass. Somewh ere off in the distance he thought he heard the frenzied mooings of some unspea abl e Bovine beast, but he convinced himself that it was probably just the wind. When Alhazred was within earshot of the vast mass he did hear t he frenzied mooings of some sort of beast. Sha ing with fear he moved closer on ly because of fear of what might be lur ing around the vast pasture. As he got cl oser he saw that the mass was indeed a building, a temple.. bro en colonnades paraded around the temple and strange bas-reliefs covered its face...it was too dar to clearly ma e out what the reliefs depicted. Alhazred began to circumvent the tem ple loo ing for some means of egress. Soon he found a rubbled hole in a wall. The hole poured with a dim light and the smell of greasy sm o e. He crouched down so that he could peer inside. Inside he saw a vast chamber filled with a slime-coated liquid that was obviously water. The chamber was dominated by a Cyclopean monolith, on whose surface he could now trace both inscriptions and crude sculptures. The writing was in a system of hieroglyphics un nown to Alhazred, consisting for the most part of












Bovine creatures and the li e. Several characters obviously represe nted beasts not of the modern world. It was the pictorial carving, however, that did most to hold hi m spell-bound. Plainly visible across the intervening monolith on account of their enormous size was an array of bas-reliefs whose subjects would have excited the en vy of a Dore. He thought these things were supposed to depict cows - at least, a c ertain sort of cow; though the creatures were shown disporting li e cows in great p astures, or paying homage at some monolithic shrine which appeared to be in a pa sture as well. Of their faces and forms he dared not spea in detail; for the mere remembrance mad him grow faint. Grotesque beyond the imagination of a Poe or a Bulwer, they were damnably Bovine in g eneral outline despite loathsome tentacles, cilia covered with congealed slime, wid e with flabby lips, glassy, bulbous eyes, and other features less pleasant to reca ll. Curiously enough they seemed to be chiseled badly out of proportion with their scenic bac ground. Alhazred decided that they were merely the imaginary go ds of some race lost in the vestiges of time. Awestruc at this unexpected glimpse into the past, he stood musing whilst the moon cast queer reflections on the stone walls around him. Then he saw it. With only a slight churning to mar its rise t o the surface, the thing slid into view above the dar waters. Vast, polyphemus-li e, and loathsome, it darted li e a stupendous monster of nightmares to the monolith, about which it flung its gigantic scaly tentacles, the while it bowed its hideously horned head and gave to certain measured mooings. Alhazred went mad then. On his frantic ascent of the cliff and dune slopes, and of his delirious journey bac to Damascus, he remembered little. Alhazred sang a gre at deal, and











1811 laughed oddly when unable to sing. He had distinct recollections of a great storm some time after ascending out of the blasted heath in the middle of the Roba El Kaliyeh; at any rate, he new that he heard peals of thunder and oth er tones which Nature utters only in her wildest moods. ========================================================== ====== It was this experience that prompted Abdul Alhazred to scribe t he original Arabic text, AL AZIF, later translated into the BOVINOMICON. This r are wor deals with many complex matters, including the idea that Bovine mooings ar e actually the language of daemons from the outer regions of the cosmos. "...do you dare imagine things as they can be? As, indeed they will be when the earth is transformed and the illusion of reality is erased from the minds of men by the annihilation of those minds? Do you live in hope to see Grea t Bob-Sothoth stride the earth? Do you dream of the Throne of Yog-Elsie, of joini ng the faithful that mosh there? O, purify yourselves, then, for these and greater things await you who are members of our terrible order..." -- Part of a speech heard outside of a home in a Winston-Salem, NC, suburb "The world is indeed comic, but the jo e is on man ind." -- H.P. L ovecraft == (c)1988 cDc communications by The Raver All Rights Worth Shit 4/22/88-58 ======================================================





1812 T H E A U T O N O M A T R I X Nascent Manifesto of 930111

:: Symbolism & Design :: The name AutonomatriX is derived from the words autonomy and matrix to represent a self-directed and self-governing repository of informati on. The emblem of the Auto-nomatriX is a circular blade with eight teeth providing a bac ground to t he glyph of Eris turned on its side. The AutonomatriX is a networ ing chaos magic guild of those striving to discover and rejuvenate magical ideas and technical s ills with success as the on ly ey to validation. We do not discriminate on the basis of lifestyle, gender, affiliation, race, or sexuality. We see to interact with creative magicians who are pushing boundaries instead of being trapped by them. We are a guild composed of wor ing craftspeople, whereas an order/lo dg e/clique is generally an exclusive membership of supplicants. The time of centralized info-ban s is at an end; the nature of "clas sified" or "secret" information is that it is more often limiting than useful t o the collector, and only profitable to the ban er of such media. Hierarchical structures are unnecessary and undesire d; chec s and balances regarding membership are determined by an individual's inte raction with the rest of the group rather than personal prejudices or acceptance for any member by any other member. The principles "sin or swim" and "(inter)acti on equals life" are applicable to this magical guild, as in any networ . :: Access to the AutonomatriX :: When a candidate has made intentional contact with a member of the A utonomatriX (called the "AX"), that member sponsors the candidate hirself and pr ovides all pertinent information about that candidat e to another member as soon as is possible for co-sponsorship. Alter natively, if for any reason the member chooses not to sponsor the candidate after the initial











inquiry, that member must send the information to two other members, one of whom is the member nearest to the candidate's geographic locale. Ideally, the two sponsors would be g eographically separated from one another. All inquirers will be provided with the current AX manifesto by any member who accepts sponsorship of that candidate at the onset of their relationship. The suggested sponsorship period is three months , at the end of which the co-sponsors mutually decide upon whether or not initiation should ta e place. The sponsored candidate is requested to provide information regardin g any personal magical wor done in a journal or magical record. The candidate may in turn be given any part of the Corpus Fecundi other than the Contacts Listing (see below) that the sponsors deem appropriate at any time. Initiation may be pe rformed by one or both of the sponsors and/or an y other members of the AX with the consent of the sponsors. The candidate must provide a record of a magical wor ing w hi ch has resulted in mani-festation of the intent at least two times, and design a self-initiation ritual. All initiation s must be performed in perso n. At the climax of the initiation, the new member is handed the current Contacts Listing ( on a scroll) and the remain der of the Corpus Fecundi. :: The Corpus Fecundi ::




1813 The Corpus Fecundi comprises a record of research, technical experimen tation and ritual methods that have arisen since the emergence of this guild of Chaos. The entirety of this information is provided only after a period of spon sorship resulting in initiation and excludes non-req uested information of a political or genealogical nature. It is the personal responsibility of each member of the AX to update their copy of the Corpus Fecundi as new information becomes available. An active member of the AX is any person who is on the Contacts Listing. All information for in clus ion into the Corpus Fecundi is transferred throughout the networ on at least a quarterly basis. The Corpus Fecundi consists of three parts, as follows: The first part is the "Contacts Listing," which includes all partici pants in the AX. All are listed by their appellation (any titles may be chosen), mail ing address, Wor ing Group and/or Project involvement information, and a brief bi ography (bio) of personal interests, researches, requests for information on any topi c, etc. To remain on the Contacts Listing each member is responsible for ma ing their membership nown by interaction with other members. If for any reason t his cannot be done, membership requires that the current AX curators are notified of continued participation in the net-wor by a wor record semi-annually. The second part is an "Index" of all wor s currently ma ing up the C orpus Fecundi. All members are responsible for ensuring that their copy is complete via this Index. The author of each item will be listed here, rather than on the items themselves. :: The Curators :: The issuance of Contacts Listings and Indexes are provided by the Au tonomatriX curators, who ensure that each display the name and emblem of the AX upon them. Two curators are randomly chosen on June 27th of each year from volunteers to update and maintain securely th e hard-copies and electronic copies of all material in the Corpus Fecundi. The Cor pus Fecundi is









maintained in its entirety in both formats at all times. Any indivi dual in the networ may assume these responsibilities, although no curator may h ave successive terms of office. :: Wor ing Groups :: Each member of the AX is encouraged to form autonomous Wor ing Group s. All WGs may be designated by whatever name (Coven, Project, Team, Clan, Temple, Group, Cabal, Tribe, etc.) deemed appropriate by those directly involved. A Wor in g Group is composed of at least two active me mbers of the networ and as many nonmembers as desired by them.





1814 Each Wor ing Group is inaugurated by the generation of its own unique manifesto, accepted by all participating in that WG. It must be dist ributed by the AX members of that group to all on the current Contacts Listing. Thi s particular manifesto should be made as detailed as possible, to outline the WG' s objectives and intent, protocol, any offices assumed within the WG's internal struc ture, and whatever else the WG decides upon. Accompanying the manifesto shoul d be each participant's signature (of their chosen appellation), mailing addre ss, and bio. The AX will in no way interfere in matters of any Wor ing Group's intern al structure or protocol, with the fullest intention being to eep regulation to a m inimum in regards to the networ 's guild structure. Each WG is encouraged to access any form of media available for wide r distribution of ideas and material, and the AX pro vides encourageme nt and/or assistance to members who have material suitable for this purpose. :: Projects :: Projects or Operations which include any member of the AX within or without one's Wor ing Group are to be listed in the Contacts List. An "Operation" is usefully described as an extended wor ing for a specific goal carried out by two or mo re members of the guild regardless of WG affiliation. :: Main Contact Points :: It is recommended that each WG and Operation designate a Main Contac t Point (or MCP) elected by the members in that Wor ing Group, for response to inquir ies and distribution of information. It is the responsibility of the acting MCP of that group to distribute all information for inclusion into the Corpus Fe cundi of the members in hir Wor ing Group and/or O peration. :: Information Transference :: Information is distributed throughout the entire active membership o f the networ in the issuance of the Contacts Listing and Index of the Corpus Fecundi by the AX curators. The authors of any item produced and distributed for inclu










sion into the Corpus Fecundi are responsible for the distribution of that informat ion throughout the networ . Any item may be mar ed "Private" by its author, and thi s is understood to mean distribution via the Corpus Fecundi only (not for public con sumption). No items intended for the Corpus Fecundi may be mar ed with the author's appellation, although it is recommended that each item is a ccompanied by a cover letter providing whatever personal data the author or distribu tor desires. :: Voting :: When voting is required within the AX as rovide a written response of yes, no, or abstinence. The en listed beside their name on the next Contacts Listing. s upon at least a two-third's majority of all members of rs are encouraged to voice their own o pinions at all :: Identification :: The AX does not employ any single clue to disclose membership in the guild. However, objects that are easily available are periodically chosen t o represent active participation in the networ , such as a certain semiprecious stone or a lied to a curator for random selection. The identifier is described as briefly as possible at the top of each Contacts Listing. Aside from this, each WG and Oper ation is encou color-specific pen for example. At any time, suggestions may be supp a whole, all members must p votes of each member are th A measure's success depend the AutonomatriX. All membe times.





1815 raged to generate totems and/or fetishes to designate themselves symbo lically within the guild. :: Accessories :: Each Wor ing Group in the AX chooses what ritual accessories are nec essary. Some may choose specific forms of jewelry or ritual garments as a group. Each member must possess the current identifier object of the AX in the wor ing area at the time of any meeting atte nded. The AutonomatriX may be reached via Temple Babel PO Box 26362 San Francisco, CA 94126 Vox Mail: 415- 267-6937 or via the PSYBERNET BBS: (805)772 AS IF



1816 ON THE NATURE OF THE AETHER by: Anthra Andromda

[1] The Anahat Shabd, the "soundless sound", is the subtlest elemen t of all. It is the etheric essence, finer than earth, air, water, or fire, beyo nd the speed of light... all pervasive, the source of cohesion, of electricity, of m agnetism and gravitation, of all that exists. The modern physicist E.C.G. Sudarshan has described the etheric esse nce of the Anahat Shabd in scientific terms as follows: "The ether as superfluid is consistent with relativity and quantum theory. It is the support of all light, in it all bodies exist,it is attache d to none, it is ever present beyond the limitations of time and space. It has no in ertial qualities, no interactions, yet it is the very substance of illumina tion." E.C.G. Sudarshan (preprint, University of Texas, 1974 ) Such is the Eastern view of the aether, in the west it has been give n the following definition: 1. An imaginary substance regarded by ancients as filling all space and ma ing up the stars, etc.

pervading space and serving as the medium for the transmission of li ght and other energies. This Aether has been theorized and expounded upon by metaphysists fo r hundreds, perhaps thousands of years (I have so far been unable to find the tr ue source of the idea). Bac in the 1600 there were several Aethers, but around 1638, Rene' Descartes postulated a single Aether that was "all-pervasive". As recently as a hundred years ago this idea was quite popular, thou gh now it is dismised by science, or at least most of science. There are now seve



2. In physics, as a hypothetical, invisible substance, postulated as

ral physists who are beginning to develop theories about the universe that loo for a ll the world li e theories of the Aether, though, they are using different names for the very ideas that the ancient metaphysists proposed. Consider these two exerpts from papers written by modern physists. T hey are going to describe two "fields" that exist in their theories, and are in all li elyhood what the ancients called; the Aether. [2] Space is filled with an energy field, the energy concentra tion of which is extremely large (for the layman, the energy field in this lecture room could correspond to the energy of several bombs.)




This energy field has little to do with light energy or solar energy, and instead is called the GRAVITON FIELD, TACHYON FIELD or NEUTRIN O FIELD. There are two essential models of imagination for this field and the tachyon. We are either dealing with EXTREMELY SHORT WAVES which possess V ERY HIGH ENERGY electromagnetic radiation, or we are dealing with very small energy units which display a PULSATING BEHAVIOR which, in turn, determines thei r energy. [...] The majority of them (tachyons) may remain relatively sta tionary (these are called BRADYONS) and because of their OSCILLATORY BEHAVI OR (Prof. Sei e calls it "trembling motion" [Zitterbewegung]), they HAVE A GR EAT AMOUNT OF ENERGY. This means that ALL MATTER is immersed in an EXTREMELY DENSE ENERGY FIELD which we cannot percieve. ------------------------------------------------------------------Vangard note... Thin of the Bradyon field in its continuous jiggle as h aving a composition similar to syrup. Rapidly moving Tachyons can be thoug ht of as water or gas. Comparison of the flow speed of the two fields shows how the Bradyon field could "sustain" the holographic (3d) image of the universe in a matrix of living energy. This opens up very interesting concepts relating to Shel dra e's

Morphogenetic Fields and Burrs' Electrodynamic Fields of Life. ------------------------------------------------------[3] QUANTUM MAGIC




REALITY AS DESCRIBED BY QUANTUM MECHANICS In quantum mechanics, reality is described by waves defining the probabilities of different outcomes from the same interactions. Thes e waves manifest as what we have been taught to call matter, energy, particles, and/o r waves when observed. These probability waves overlap and continue forever. The interacti ons between different entities constitute a single structure of lin ed wave patt erns, so that the entire universe can be thought of as an unbro en whole. The wave s form a matrix, with all parts of the system affecting all other parts. Non-local r elationships exist between parts of the system that are distant from each other. It is impossible to distinguish two particles of the same type in a region of space in which they may be found simultaneously. Particles loose their indivi dual identity in such regions. Thus, the physical universe is fundamentally unified. [...] SCIENTIFIC THEORY



1818 Mr. Wal er's ideas and equations would only be hypotheses if it weren' t for the fact that they have been tested experimentally and found to predict the r esults of experiments with reasonable accuracy [4]. The evidence meets the us ual rules of proof for scientific theory, and this ma es Wal er's equations legit imate scientific theory. The non-local underlying wave patterns beneath manifestations of mat ter and energy that we hold in common with our surroundings allow us to influence r eality and to obtain information about it using the power of the mind. This under lying interconnecting pattern is the very stuff of consciousness and mani fests, not only as matter & energy, but also as psycho inesis, precognition and othe r phenomenon that are only now beginning to be recognized and embraced by some th eories of modern physics. [...] Whatever the subtle level of reality underlying matter and energy, w e are that (including our consciousness). If hidden variables exist, we are th e hidden variables. It has been theorized that consciousness is an inseparab le aspect of this underlying reality. When our awareness connects with the deepe st layer of reality interconnecting everything, we may experience the level of c onsciousness beyond time and form reported by many mystics. It is this non local structure that we share with nature that ma es it possible to "attune to nature," t o psychically participate in nature, and to live in accordance with it. What we are usually aware of (normal wa ing consciousness) is a rela tively superficial movement in the order of things. Behind the things we a re aware of in wa ing consciousness are a vast array of less strongly lin ed phenom ena. This latter realm is commonly called the unconscious (and parts of it the subconscious). The unconscious is not very accurate, since it forms a ind of groun d of conscious-










ness. Our awareness can lin with this ground of consciousness to g ain information and to influence events. ------------------------------------------------As may be seen from the two quotations above modern science is devel oping theories that are harmonious with the Thelemic concept of the Universe. True they are using different names for the particles and fields, but they are none the less the same. It should be noticed in the above that one writer tal s about a part icle field, while the other writes about probability waves. These should not be confused -- it is entirely li ely that these are one in the same -- much li e the p hoton, which is alternately thought of as a particle and a wave -- yet it is still o ur mundane light. This Tachyon field is in all li ely-hood a field of Hadits -- after all Hadit is emic and Enochian theories of that which underlies reality, and even in the w orst case science is describing a field of RA-HOOR-KHUITs. This goes a long wa y to explaining, in modern scientific terms, why and how Magic wor s. --------------------------------------------------------It is Descartes' "All-pervasive Aether" or field of infinitely small particles that is becoming nown as the Tachyon or neutrino field by modern science . omnipresent. At any rate this does seem to fit into the current Thel









1819 In the Enochian theories, the universe is filled with a virtually infi nite number of 'infinitely small' points of consciousness, these are nown as the ' Monad'. These Monads are the very stuff of which all things are made, and are in a ll li elyhood the 'fundimental particle' of modern science. These monads then woul d also be the 'unit' particles which ma e up what the ancients called the aether, since at this level they would be indistinguishable from energy. They would also f orm a great 'matrix' which would fill the material universe. Since these particles are not only infinitely small, but are infinit ely close together, any action on one given particle would have an effect on A LL others. As was noted above; these particles are 'points' of consciousness. This brings to mind statements made by Hermes; The ALL is MIND (or something to that eff ect). If these infinitely small particles are indeed consciousness, then it would f ollow that the All or the Universe is mind. The universe would indeed be a living ' thin ing' creature in itself -- this idea is consistant with the theories of E nochian Physics. ginning to

But I thin I digress. As is pointed out above, modern physics is be formulate theories that there is an 'all-pervasive' field or structu re that includes and penetrates all things. This idea is harmonious with the ancient idea of the aether. Science postulates that this 'field' underlies all manifesti on, the two exerpts above seem to agree on this point, as do the ideas of the ae ther. It seem to follow that the 'waves' that Mr. Cornett spea s of are what 'cause' what we call "physical manifestation", and that these waves are caused by mind (d id the universe litterally 'thin ' itself into existance?). These waves could also b e caused by aggreates of monads acting as a unit (the manifestation of an intell igent creature). The possibilities are endless, and all equally valid. So wha t does all this have to do with the price of tea in China? Just this; 1. It goes a long way in proving the Thelemic Cosmology, though we T helemites would use different nomenclature. The Ideas of Nuit (infinite space) and H adit (the








infinitely small particle which fills and manifests Nuit) are beginn ing to be accepted by modern physics. The conjunction of these infinites, Ra-H oor-Khuit, any and all events occuring within Nuit and Hadit, is therefore a 'given '. 2. It shows the mechanics of Magic . Since it can be observed that o ne consciousness affects another, it follows that one may affect the entire universe by simply 'fixing' an idea in their consciousness. This may seem a bit over-si mplified...it is! The process is not an easy one, however, the rituals and process es that have been given us by the ancients do begin to ma e some sense in the lig ht of modern physics. It is these ancient mechanisms that allow us to put our mun dane minds into the proper 'frame' and therefore 'excite' our consciousness, thus al lowing us to have a 'physical' effect on or enviroment. References:

December 13, 1987 2. The Symposium on Energy Technology in Hannover November 27 and 28, 1980 Topic of the Symposium (Tachyon Field) Dr. Hans A. Nieper



S.S. Guru a Singh Khalsa, Research Associate Department of High Energy Physics Ohio State University Columbus, Ohio



1820 3. 4. AMARANTH Vol. E.1.1: QUANTUM MAGIC An Electronic zine by Larry Cornett 8/22/88

Evan Harris Wal er...Scientst and author. Wor ed for US Army

Ballistic Research Labs. at Aberdeen Proving Ground, MD. He is the author on several papers and boo concerning psychic and other para-normal phenomenon.




1821 By: Dan Holdgreiwe To: Adrienne Re: Dangers of Deity? ----------------------In the presence of the Goddess, Adrienne said to Dan Holdgreiwe: PH> ...to suggest that the human psyche, confronted with the Divine PH> presence without being built up to sustain that impact, can frag ment. DH> I don't buy it, at least not in those terms. This sort of thing ma es for impressive sermons, but it does not correspond to the Divine rea lity that I have experienced.

Well, I've been rethin ing this myself, mostly because I realized th at in other contexts I ma e a big deal about the "dangers" of confronting the Di vine. So why was I so critical of the dangers espoused by Paul and others? A major reason, I beleive is that I was ta ing their statements too literally. I can't ta e the image of God as a high voltage line seriously. For t hat matter, I find myself more and more disatisfied the the electrical metaphor th at so permiates modern discussions of magic. Words such as "charging," "grounding," and "energy" capture only one side -- and not the most important side -- of ritua l wor . My over literal reading of their posts conjured up a ridiculous image in my mind, which I emphatically rejected. Let me say instead that the dangers of encounter with the Divine are not electrical, but rather are moral and intellectual. If one demands a relationshi p with Deity which exceeds one's moral maturity, one does indeed face serious ris s. I suspect that most of these ris s are related to self-deception and self-indu lgence, but I suppose that in extreme cases the damage to the personality could be more rapid. All this, of course, presumes a basically healthy psyche. On the other hand, approaching Deity often feels much more dangerous than it is. We








Ae> Then you're luc y. I'm with Paul Hume on this one.



are li ely to feel a great deal of fear as our pretensions and denia ls are stripped away by the appraoch of the Divine presence. This feeling of fear i s necessary and good, but it is fear of change as much as fear of real danger. Ae> Traumatic not just for the unwilling. I recently had a pries tess of mine who did the Drawing Down for the first time and she was profoundly disturbed by it. Not in an unpleasant way, but she's well t rained and she still found the whole experience hard to deal with on an emot ional level. Some people can shrug it off, others find it hard to incor porate into themselves. Kinda li e losing one's virginity... I wasn't thin ing that "emotionally hard to deal with" was what Paul et al. meant by "zapped" or "crispy." Certainly such experiences can be emotionally hard to deal with (although I have never found them so myself). Ae> To be blunt, bullsh*t. Sure it can. The Gods sometimes force us to prove our mettle, *especially* if we as them to. If we are strong enough,fine. If not... Prove our mettle at what exactly? Lightning bolts at fifty paces? I probably agree with you, but I reject the idea that we are tested li e transistors -- turn on the juice and throw away the ones that burn out.






1822 Ae> Besides, the biggest danger isn't in the presence of the Divine. It's when the mage/priest *thin s* the Divine is there and is luded. The if you as . unconscious mind will happily produce all sorts of de fantasies

This I agree with 100% Ae> It isn't a case of how effective the participants are, rather, how ineffective. Delusion is a stoc in trade for the occult rts. from the presence of the Gods, but rather from their absence. An imaginary p ower line isn't dangerous, but an imaginary li e with God/dess is. Blessed Be Dan By: Paul Hume To: Dan Holdgreiwe Re: Re: Dangers of Deity? ---------------------------Dan The zapped or crispy metaphor (hmmm, more Divine Electricity imagery ) could include "emotional discomfort," though I find that to be so basic an element in dealing with Divine encounters (in my *vast* experience (g)), as the ego tries to relate to what has just happened, that I don't really consider it at issue. Someone who shrugs and mutters "No big deal," whether they've Drawn Down a God for the first or five hundredth time has more of a problem, in my arroga nt opinion, than someone who throws shrie ing fits in the wa e of the experience (ass uming they get to stop screaming, eventually). Yes, the crispness of the unprepared is, in fact, a metaphor for psy chological disintegration, an explosion of "mundane consciousness" in the wa e of an experience which blows the underpinnings out from under it. In a not uncommon e xample, priesthood who begin to expect, to demand, the reverence shown them when they are a

Here you seem to have come around to my side. Most dangers come not








vessels of the Divine be shown them when they are not exercising the ir theurgic office. Whether it is a Wiccan HPS or a Catholic monsignor (or what you will), this is a typical poison that can breed in the wa e of the Divine invocation.


1823 Psychically, the Gods ARE high-voltage lines, whether you accept them as "real" or "mere archetypes," or whatever. They, by definition, function on a l evel of consciousness that is tremendously potent in the context of day-to-d ay awareness. And they may be as solicitous of humans as a human is when caring fo r a small and fragile animal, but They also do not exercise the same controls on h umans that humans do on animals, and rarely force us to turn away from danger, though They try and protect us when we thin to as for it. The fact that humanity contains (in my view) Divine potential in its own right allows for humans to confront Deity on its own plane, even at the co st of the present incarnation. Paul By: Dan Holdgreiwe To: Paul Hume Re: Re: Dangers of Deity? -------------------------In the presence of the Goddess, Paul Hume said to Dan Holdgreiwe: PH> The zapped or crispy metaphor (hmmm, more Divine Electricity imagery) could include "emotional discomfort," though I find that to be so basic an element in dealing with Divine encounters (in my *va st* experience (g)), as the ego tries to relate to what has just happened , that I don't really consider it at issue. Really? My own experience has included more than a little emotional discomfort, but almost all of it was in those periods when I wasn't receiving palpable confirmation that the wor was acomplishing anything. Brea ing through to the Divine, on the other hand, is usually a joyful, ecstatic experie nce for me. Part of this may be training (I spent about 10 unpleasant but produc tive years under the disipline of a very demanding spiritual group) and part of it ma y be a matter of pre-stripping the ego in anticipation of contact with the Divine (a less than common




practice among Pagans, who tend tobe suspicious of anything that sma c s of humility). PH> Someone who shrugs and mutters "No big deal," whether they've Drawn Down a God for the first or five hundredth time has more of a problem, in my arrogant opinion, than someone who throws shrie ing fits in the wa e of the experience (assuming they get to stop screaming, eventually). I would agree, but I find the more common reaction to be along the l ines of "Oh, wow!" or even "Mmmmmmmmmmm, yes!" Perhaps this means I'm not "plugg ed in" to the high-amp Deities (li e maybe Cthulu). <g> On a more serious note, I probably use an egregore that mediates the


relationship with God/dess in ways that ma e screaming fits less li ely -- thought I suppose it could be disputed whether this was good or bad.






1824 PH> Yes, the crispness of the unprepared is, in fact, a metaphor for psychological disintegration, an explosion of "mundane con sciousness" in the wa e of an experience which blows the under pinnings out from under it. In a not uncommon example, pries thood who begin to expect , to demand, the reverence shown them when they are vessels of the Divine be shown them when they are not exercising their theurgic office. Whether it is a Wiccan HPS or a Catholic monsignor (or what you will), this is a typical poison that can breed in the wa e of the Divine invocation. Ah, this is where your metaphor confuses me. You spea of an "explos ion" but your example is more a in to a cancer -- not a dramatic shattering of the personality, but a gradual corruption. The latter is a danger that I readily ac nowledge. PH> Psychically, the Gods ARE high-voltage lines, whether you acce them as "real" or "mere archetypes," or whatever. They, by definition, function on a level of consciousness that is treme ndously potent in the cont ext of day-to-day awareness. pt PH> The fact that humanity contains (in my view) Divine potential its own right allows for humans to confront Deity on its own plane, ev en at the cost of the present incarnation. in The Lord and Lady are indeed potent, but their energy is wisely cont rolled. Each of us, hoever, is a high-voltage line in much less capable hands. I be lieve it is not God/dess, but our own Divine potential which will "zap" us if we are careless in its use. Blessed Be Dan






1825 RITUALS AND SPELL OBJECTIVES AND DESIGN IN EIGHT MAGICS by Pete Carroll Our perceptual and conceptual apparatus creates a fourfold division of matter into the space, time, mass, and energy tautology. Similarly, our instinctual drives create an eightfold division of magic. The eight forms of magic are conveniently denoted by colours having emotional significance: OCTARINE, PURE MAGIC BLACK, ÛÛÛ± DEATH MAGIC ÛÛÛ± ÛÛ± ÛÛÛ± ÛÛ± ÛÛ± ÛÛÛÛÛÛÛ± ÛÛ± ÛÛ± ÛÛÛÛÛÛÛÛÛÛÛÛÛ± ÛÛ± ÛÛÛ C H A O S ÛÛÛ± ÛÛÛÛÛÛÛ BOX ÛÛÛÛÛÛÛ± ORANGE, ÜÜÜÜÜÜÜÜÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÛÜÜÜÜÜÜÜÜ BLUE, THINKING ßßßßßßßßÛÛÛÛÛ THE MAGICAL ÛÛÛÛÛßßßßßßßß WEALTH MAGIC MAGIC ÛÛÛÛÛ MAILBOX ÛÛÛÛÛÛ± ÛÛÛ04962577966ÛÛÛÛ± ÛÛ± ÛÛÛÛÛÛÛÛÛÛÛÛÛ± ÛÛ± ÛÛ± ÛÛÛÛÛÛÛ± ÛÛ± ÛÛ± ÛÛÛ± ÛÛ± ÛÛÛ± PURPLE or ÛÛÛ± GREEN, SILVER, LOVE MAGIC SEX MAGIC YELLOW, EGO MAGIC The eight types of magic can be attributed to the seven classical "planets", plus Uranus for Octarine. However in the cause of expanding the parameters of what can be attempted with each of these forms of magic, such an attribution will largely be avoided. The eight forms of magic will each be considered in turn. OCTARINE MAGIC Following Pratchett's hypothesis, the eighth colour of the spectrum, which is the magicians personal perception of the "colour of magic", may be called octarine. For me, this is a particular shade of electric pin ish-purple. My most signifi ant optical visions have all occured in this hue, and I visualise it to colour many of my more important spells and sigils on the astral. Before I set sail in a handmade open boat through the Arabian Sea I was tric ed into accepting a huge and priceless star ruby by a wizard in India. It was of an exactly octarine hue. During the most violent typhoon I have ever experienced I found myself shrie ing my conjurations to Thor and Poseidon whilst clinging to the bowsprit as mountainous waves smashed into the boat and octarine lightning bolts crashed into the sea all around. Loo ing bac it seems miraculous that I and my crew survived. I have ept the octarine stone, uncertain as RED, WAR MAGIC







to whether it was passed to me as a curse, a jo e, a blessing, or a test, or all of these things.


1826 Other magicians perceive octarine in different ways. My personal perception of octarine is probably a consequence of sex (purple) and anger (red) being my most effective forms of gnosis. Each should see out the colour of magic for himself. The octarine power is our instinctual drive towards magic, which, if allowed to flower, creates the magician self or personality in the psyche, and in affinity with various magician god forms. The "Magician Self" varies naturally between magicians, but has the general characteristics of antinomianism and deviousness, with a predilection for manipulation and the bizarre. The antinomianism of the magician self arises partly from the general estrangement of our culture from magic. The magicial self therefore tends to ta e an interest in everything that does not exist, or should not exist, acording to ordinary consensus reality. To the magician self, "Nothing is Unnatural". A statement full of endless meanings. The deviousness of the magician self is a natural extension of the sleight of mind required to manipulate the unseen. The god forms of the octarine power are those which correspond most closely with the characteristics of the magician self, and are usually the magicians most important modes of possession for purely magical inspiration. Baphomet, Pan, Odin, Lo i, Tiamat, Ptah, Eris, He ate, Babalon, Lilith and Ishtar are examples of god forms which can be used in this way. Alternatively the magician may wish to formulate a magician god form on a purely idiosyncratic basis, in which case the symbolism of the serpent and the planet Uranus often prove useful starting points. The magician can invo e such god forms for the illumination of various aspects of the magical self, and for various wor s of pure rather than applied magic. The category of pure magic includes such activities as the development of magical theories and philosophies, and magical training programs, the devising of symbolic systems for use in divinations, spells and incantations, and also the creation of magical languages for similar purposes. It is worth noting here that chaos-magical languages are usually now written in V-Prime before transliteration into magical barbaric form. V-Prime or Vernacular Prime is simply one's native tongue in which all use of all tenses of the verb "to be" is omitted in accordance with quantum metaphysics. All the nonsense of transcendentalism disappears quite naturally once this tactic is adopted. There is no being, all is doing. The octarine power is invo ed to inspire the magician self and to expand the magicians primary arcana. The primary personal arcana consists of the fundamental symbols with which he interprets and interacts with reality (whatever that may assault perception as), magically. These symbols may be theories or abbalas, obsessions, magical weapons, astral or physical, or indeed anything which relates to the practice of magic generally, that is not dedicated specifically to one of the other powers of applied magic, whose symbols form the secondary personal arcana of magic.









1827 From the vantage point of the octarine gnosis, the magician self should be able to perceive the selves of the other seven powers, and be able to see their interrelationship within his total organism. Thus the octarine power brings some ability in psychiatry, which is the adjustment of the relationship between the selves in an organism. The basis difference between a magician and a civilian is that the latter the octarine power is vestigial or undeveloped. The normal resting or neutral mode a civilian corresponds to a mild expression of the yellow power which he regards as his normal personality or "ego". The magician self however, is fully aware that this is but one of eight major tools that the organism possesses. Thus, in a sense, the "normal personality" of the magician is a tool of his magical self (and, importantly, vice versa). This realisation gives him some advantage over ordinary people. However the developing magical self will soon realize that it is not in itself superior to the other selves that the organism consists of, for there are many things they can do which it cannot. The development of the octarine power through the philosophy and practice of magic tends to provide the magician with a second major centre amongst the selves to complement the ego of the yellow power. The awa ening of the octarine power is sometimes nown as "being bitten by the serpent". Those who have been, are usually as instantly recognisable to each other as, for example, two lifeboat survivors are. Perhaps one of the greatest tric s of sleight of mind is to allow the magician self and the ego to dance together within the psyche without undue conflict. The magician who is unable to disguise himself as an ordinary person, or who is unable to act independently of his own ego, is no magician at all. Nevertheless, the growth of the octarine, or eighth power of the self, and the discovery of the type of magician one wants to be, and the identification or synthesis of a god form to represent it, tend to create something of a mutant being, who has advanced into a paradigm that few others are aware of. It is not easy to turn bac once the jouney has begun, though quite a few have tried to abort the voyage with various narcotics including mysticism. It is a pilgrimage to an un nown destination, in which one awa es successively from one nightmare into another. Some on them appear vastly entertaining at the time. There are worlds within us, the abysses are just the initiations in between them. The evocation of an octarine servitor can create an invaluable tool for those engaged in magical research. The main functions of such entities are usually to assist in the discovery of useful information and contacts. Negative results should not be ignored here, the complete failure of a well prepared servitor to retrieve information about the hypothetical cosmic "big bang", was a contributory factor in the development of the Fiat Nox theory, for example.







1828 BLACK MAGIC The Death programs built into our genetic and hence behavioral and emotional structure are the price we pay for the capacity for sexual reproduction which alone allows for evolutionary change. Only organisms which reproduce asexually, to replicate endless identical copies of their very simple forms, are immortal. Two conjunctions with the blac power are of particular interest to the magician: the casting of destruction spells and the avoidance of premature death. So called "Chod" rites are a ritual rehearsal of death in which the Death-self is invo ed to manifest its nowledge and wisdom. Traditionally conceived of as a blac robed s eletal figure armed with a scythe, the Death-self is privy to the mysteries of ageing, senescence, morbidity, necrosis, entropy and decay. It is often also possessed of a rather wry and world weary sense of humour. Surrounding himself with all the symbols and paraphernalia of death, the magician invo es his Death-self in a Chod rite for one of the two purposes. Firstly the experience of the Death-self and the blac gnosis brings the nowledge of what it feels li e to begin dying and thus prepares the magician to resist the manifestation of actual premature death in himself and perhaps others by, as it were, nowing the enemy. A demon is just a god acting out of turn. In the course of various Chod rites the magician may well experiment in shamanic style by invo ing into himself the visualised entities and symbols that he associates with various diseases, to practice banishing them. Thus the Death-self has some uses in medical diagnosis and divination. Secondly, the death-self may be invo ed as a vantage point from which to cast destruction spells. In this case the invocation ta es the same general form but the conjuration is usually called an Entropy Rite. One should always loo for any possible alternative to the exercise of destructive magic, for to be forced into the position of having to use it is a position of wea ness. In each case the magician must plant in his subconscious a mechanism by which the target could come to grief and then project it with the aid of a sigil or perhaps an evo ed servitor. Entropy magic wor s by sending information to the target which encourages auto-destructive behaviour. Entropy magic differs from Combat magic of the Red Gnosis in several important respects. Entropy magic is always performed with complete stealth in the cold fury of the blac saturine gnosis. The aim is a cold blooded surgical stri e of which the target is given no warning. The magician is not interested in getting into a fight, merely in a quic and efficient ill. The supreme advantage of such attac s is that they are rarely perceived as such by the targets who have nothing but themselves and blind chance to blame for the disasters which even magnanimity in victory does little to assuage. One disadvantage however, is that it is rather difficult to present invoices to clients for effects that appear to be due entirely to natural causes.























1829 God forms of the blac power are legion; if the simple form of a cloa ed s eleton with scythe does not adequately symbolise the Death-self then such forms as Charon, Thanatos, Saturn, Chronos, He ate the Hag, Dar sister Atropos, Anubis, Yama and Kali may serve. Servitors of the blac power are rarely established for long term general use, partly because their use is li ely to be infrequent and partly because they can be danger to their owner, thus they tend to be made and dispatched for specific single tas s. BLUE MAGIC Wealth is not to be measured in terms of assets, but rather in terms of how much control over people and material, and thus ultimately one's own experiences, one achieves by economic activities. Money is an abstract concept used to quantify economic activity, thus wealth is a measure of how well you control your experiences with money. Assuming that varied, exciting, unusual and stimulating experiences are preferable to dull ones, and that they tend to be expensive for this reason, then the main problem for most people is to find a highly efficient form of money input which has the above agreeable qualities. The aim of wealth magic is to establish a large turnover of money which allows agreeable experiences at both the input and output stages. This demands what is called Money Consciousness. Money has acquired all the characteristics of a "spiritual" being. It is invisible and intangible, coinage, notes and electronic numbers are not money. They are merely representations or talismans of something which economists cannot coherently define. Yet although it is itself intangible and invisible it can create powerful effects on reality. Money has its own personality and idiosyncratic tastes, it avoids those who blaspheme it, and flows towards those who treat it in the way it li es. In a suitable environment it will even reproduce itself. The nature of the money spirit is movement, money li es to move. If it is hoarded and not used, it slowly dies. Money thus prefers to manifest as turnover rather than as unexploited assets. Monies surplus to immediate pleasure should be re-invested as a further evocation, but the truly money conscious find that even their pleasures ma e money for them. Money consciousness gets paid to enjoy itself. Those in money consciousness are by nature generous. Offer them an interesting investment and they will offer you a fortune. Just don't as for small cash handouts. The attainment of money consciousness and the invo ation of the Wealth-self consists of the acquisition of a thorough nowledge of the predilections of the spirit of money and a thorough exploration of personal desires. When both of these have been understood, real wealth manifests effortlessly.












1830 Such invocations must be handled with care. The blue gnosis of wealth and desire creates demons as easily as gods. Many contemporary success and sales seminars concentrate on creating an hysterical desire for money coupled with an equally hypertrophied desire for the mere symbols of wealth rather than the experiences the punters actually want. To wor li e a possessed maniac all day for the questionable pleasure of drin ing oneself into near oblivion on vintage champagne every night, is to have missed the point entirely and to have a entered a condition of anti-wealth. However, the majority of those who are poor in relatively free societies where others are rich, owe their poverty either to a lac of understanding of how money behaves, or to negative feelings which tend to repel it. Neither intelligence nor investment capital are required in any great degree to become wealthy. The popularity of tales about the misery and misfortunes of the rich is testimony to the ridiculous myth prevalent amongst the poor, that the rich are unhappy. Before beginning wor s of blue magic it is essential to seriously examine all negative thoughts and feelings about money and to exorcise them. Most of the poor people who win in lotteries, and only the poor regularly enter them, manage to have nothing to show for it a couple years later. It is as if some subconscious force somehow got rid of something they felt they did not really deserve or want. People tend to have the degree of wealth that they deeply believe they should have. Blue magic is the modification of that belief through ritual enactment of alternative beliefs. Blue magic rituals may thus involve exorcisms of negative attitudes to wealth, divinatory explorations of one's deepest desires, and invocations of the Wealth-self and the spirit of money during which the subconscious wealth level is adjusted by ritual expression of a new value, and affirmations of new projects for the investment of resources and efford are made. Hymns and incantations to money can be delivered. Cheques for startling sums can be written to oneself and desires can be proclaimed and visualised. Various traditional god forms with a prosperity aspect can be used to express the Wealth-self such as Jupiter, Zeus and the mythical Midas and Croesus. Simple money spells are rarely used in modern blue magic. The tendency nowadays is to cast spells designed to enhance schemes designed to ma e money. If one fails to provide a mechanism through which money can manifest then either nothing will happen or the spell will flesh by strange means, such as a legacy from the untimely death of a much beloved relative for example. Serious blue magic is never attempted by conventional forms of gambling. Conventional gambling is an expensive way of buying experiences which have nothing to do with increasing one's wealth. Blue magic is a matter of carefully calculated investment. Anyone but a fool should be able to devise an investment that offers better odds than conventional forms of gambling.






1831 RED MAGIC As soon as humanity developed the organisation and weapons technology to defeat its main natural predators and competitors it seems to have applied a fierce selection mechanism to itself in the form of internecine warfare. Many of the qualities we regard as mar s of our evolutionary success, such as our opposable thumbs and tool handling abilities, our capacity for communication by sound, our upright posture, and our capacity to give and receive commands and discipline, were almost certainly selected for during millennia of organized armed conflict between human bands. Our morality reflects our bloody history, for whilst it is taboo to attac members of one's own tribe, it remains one's duty to attac foreigners. The only debate is over who constitutes one's own tribe. When enthusiasm for war is limited, we devise sports and games in which to express our aggression. From the whole ethos and terminology of sport it is plain that sport is just war with extra rules. However, it should not be supposed that war is completely without rules. Wars are fought to improve one's bargaining position; in war the enemy group is a resource that one wishes to gain some measure of control over. Wars are fought to intimidate one's adversaries, not to exterminate them. Genocide is not war. The structure and conduct of war reflects the "fight or flight" program built into our sympathetic nervous system. In battle, the aim is to intimidate the enemy out of the fight mode and into flight mode. Thus, assuming there is sufficient parity of force to ma e a fight seem worthwhile to both parties, morale is the decisive factor in conflict. Indeed, it is the decisive factor in virtually any inter-human competitive, sporting or military encounter. Red magic has two aspects, firstly the invocation of the vitality, aggression, and morale to sustain oneself in any conflict from life in general to outright war, and secondly the conduct of actual combat magic. A variety of god forms exist in which the War-self can be expressed, although hybrid or purely idiosyncratic forms wor just as well. Ares, Ishtar, Ogoun, Thor, Mars, Mithras and Horus in particular are often used. Contemporary symbolism should not be neglected. Firearms and explosives are as welcoming to the red gnosis as swords and spears. Drums are virtually indispensable. Sigils drawn in flammable liquids, or indeed whole flaming circles in which to invo e should be considered. Combat magic is usually practised openly with the adversary being publicly threatened and cursed, or finding himself the recipient of an unpleasant loo ing talisman, spell or rune. The aim is intimidation and control of one's adversary who must therefore be made as paranoid as possible and informed of the origin of the attac . Otherwise combat magic ta es the same general form as that used in Entropy Rites, with sigils and servitors carrying auto-destructive information to the target, although with sub-lethal intent.










However, the real s ill of red magic is to be able to present such an overwhelming glamour of personal vitality, morale and potential for aggression that the exercise of combat magic is never required.


1832 YELLOW MAGIC Most of the extant texts on what is traditionally called "solar magic", contradict each other or suffer from internal confusion. Astrological commentaries on the supposed powers of the sun are amongst the most idiotic nonsense that discipline can produce. This is because the yellow power has four distinct but related forms of manifestation within the psyche. This fourfold division has led to immense problems in psychology, where various schools of thought have chosen to emphasise one in particular and to ignore those which other schools have alighted upon. The four aspects can be characterised as follows. Firstly the Ego, or self image, which is simply the model the mind has of the general personality, but excluding most of the extreme behaviour patterns that the selves are capable of. Secondly Charisma, which is the degree of self-confidence that a person projects to others. Thirdly, something for which there is no single English term, but which can be called Laughter-Creativity. Fourthly, the urge to Assertion and Dominance. All these things are manifestations of the same yellow power; although their relative emphasis varies greatly between individuals. Success in most human societies usually results from a s ilful expression of the yellow power. The strength of the yellow power in an individual seems to bear a direct relationship to levels of the sexual hormone testosterone in both sexes; although its expression depends on personal psychology. There is a complex interplay between testosterone levels, self image, creativity, social status and sexual urges, even if they are unexpressed. In esoteric terms, the moon is the secret power behind the sun, as most female magicians realise instinctively, and most male magicians discover sooner or later. The Ego gradually accretes through the accidents of childhood and adolescence, and, in the absence of particularly powerful experiences thereafter, remains fairly constant even if it contains highly dysfunctional elements. Any type of invocation should ma e some difference to the ego, but direct wor with it can achieve much more. Several tric s are involved here. The very recognition of the ego implies that change is possible. Only those who realize that they own a personality rather than consis of a personality, can modify it. For most people a preparation of a detailed inventory of their own personality is a very difficult and unsettling activity. Yet once it is done it is usually quite easy to decide what changes are desirable. Changes to the Ego or self image or personality by magic are classed as wor s of Illumination and are mainly accomplished by Retroactive Enchantment and Invocation. Retroactive Enchantment in this case consits of re-writing one's personal history. As our history largely defines our future, we can change our future by redefining our past. Everybody has some capacity to re-interpret things which were considered to have gone wrong in the past in a more favourable light, but most fail to pursue the process to the full. One cannot eliminate disabling memories, but by an effort of visualisation and imagination one can write in parallel enabling memories of what






might also have happened, to neutralise the originals. One can also, where possible, modify any remaining physical evidence that favours the disabling memory.

1833 Invocations to modify the ego are ritual enchantments and personifications of the new desired qualities. Attention should be given to planned changes of dress, tone of speech, gesture, mannerisms and body posture which will best suit the new ego. One manoeuvre frequently used in yellow magic is to practice the manifestation of an alternative personality with a specific mnemonic trigger, such as the transference of a ring from one finger to another. Various god forms such as Ra, Helios, Mithras, Apollo and Baldur are useful to structure fresh manifestations of the ego, and for experiments with the other three qualities of the yellow power. Charisma, the projection of an aura of self confidence, is based on a simple tric . After a short while there is no difference at all between the pretence and the actuality of self confidence. Anyone wishing to remedy a lac of confidence and charisma, and uncertain as to how to begin pretending to these qualities, may find that a day or two spent pretending to absolute zero self confidence will quic ly reveal both the effectiveness of pretence and the specific thoughts, words, gestures and postures required to project either pretence. Laughter and Creativity may not immediately seem to be related, but humour depends on the sudden forging of a new connection between disparate concepts, and we laugh at our own creativity in forging the connection. Exactly the same form of elation arises from other forms of creative activity, and if the insight comes suddenly, laughter results. If you don't laugh when you see a seriously brilliant piece of mathematics then you have not really understood it. It also ta e a degree of positive self-esteem and confidence to laugh at something creatively funny. Persons of low self-esteem tend only to laugh at destructive humour and the misfortunes of others, if they laugh at all. Laughter is often an important factor in the invocations of the god forms of the yellow power. Solemnity is not a prerequisite for ritual. Laughter is also a useful tactic in drawing conscious attention away from sigils or other magical conjurations once they are finished with. The deliberate forcing of hysterical laughter may seem an absurd way of ending an enchantment or an invocation, but it has been found to be remar ably effective in practice. This is yet another sleight of mind manoeuvre which prevents conscious deliberation. The "pec ing order" within most groups of social animals is usually immediately obvious to us, and the animals themselves. Yet within our own society such dominance hierarchies are equally prevalent within all social groups; although we go to quite extreme lengths to disguise this to ourselves. The human situation is further complicated by the tendency of individuals to belong to many groups in which they may have different degrees of social status, and status is often partly dependent on specialist abilities other than displays of na ed force.








1834 However, assuming that a person can appear competent in the specialist ability that a social group requires, that person's position in the group depends almost entirely on the degree of assertion and dominance that person exhibits. It is basically exhibited through non-verbal behaviour which everybody understands intuitively or subconsciously but which most people fail to understand rationally. As a consequence they cannot manipulate it deliberately. Typical dominance behaviours involve tal ing loudly and slowly, using lots of eye contact, interrupting the speech of others whilst resisting the interruption of others, maintaining an upright posture of concealed threat, invading the personal space of others whilst resisting intrusion into one's own, and placing oneself strategically in any space at the focus of attention. In cultures where touching is frequent, the dominant always initiate it, or pointedly refuse it. Either way, they control it. Submissive behaviour is of course the reverse of all the above, and appears quite spontaneously in response to successful dominance from others. There is a two way interaction between dominance behaviour and hormone levels. If the levels change for medical reasons then the behaviour tends to change, but more importantly, from a magical point of view, a deliberate change of behaviour will modify hormone levels. Fa e it till you ma e it. There is nothing particularly occult about the way some people are able to control others. We simply fail to notice how it is done because nearly all the behavioural signals involved are exchanged subconsciously. Dominance signals do not tend to wor if their recipients perceive them consciously. Thus in most situations they must be delivered subtly and with gradually increasing intensity. One of the few situations where such signals are exchanged deliberately is in military hierarchies, but this is only possible because of the immense capacity for direct physical coercion that such systems exhibit. Brea the formal rules of non-verbal communication with an officer and he will have a sergeant instil some submission by direct means. Eventually the formal rules become internalised and function automatically, allowing enough obedience to permit mass self-sacrifice and slaughter. The yellow power is the root of most of the best and the worst of what we are capable. GREEN MAGIC There is inevitable a considerable overlap in what is written in popular magic boo s on the subject of venusian (love) and lunar (sex) magic. Consequently a planetary nomenclature has been largely avoided in this text. Although love magic is frequently performed in support of sexual objectives, this chapter will confine itself to the arts of ma ing other people friendly, loyal and affectionate towards oneself. Friends are probably anyone's greatest asset. My adress boo is easily my most valuable possession. As with erotic attraction, it is first necessary to li e oneself before others will. This ability can be enhanced by appropriate invocations of the green power. Most people find it easy to elicit friendliness from people that they li e themselves; but ma ing persons who are not disposed to












friendship towards you, become friendly, and ma ing persons who you do not li e at all friendly towards you, are valuable abilities. An unreciprocated friendship is a disability only to the person offering it.



1835 Invocations to the green power should begin with self-love; an attempt to see the wonderful side of every self one consists of, and then proceed into a ritual affirmation of the beauty and loveability of all things and all people. Suitable god forms for the Love-self include Venus, Aphrodite and the mythical Narcissus, whose myth merely reflects a certain male prejudice against this type of invocation. From within the green gnosis, spells to ma e people friendly may be cast by simple enchantment or by the use of entities created for this purpose. However it is in face to face meetings that the empathic abilities stimulated by the invocation wor most effectively. Apart from the obvious manoeuvres of showing interest in everything the target has to say and affirming and sympathising with most of it, there is another critical factor called "behavioral matching", which usually ta es place subconsciously. Basically, in the absence of overtly hostile postures on the part of the target, one should attempt to match the non-verbal behaviour of the target precisely. Sit or stand in the identical bodily posture, ma e the same movements, use the same degree of eye contact, and tal for similar intervals. As with dominance behaviour, such signals only wor if they are not consciously perceived by the recipient. Do not move to match the target's moves and postures immediately. It is also essential to try and match the verbal behaviour and to communicate with the same level of intelligence, social status and sense of humour as the target. Before I made myself wealthy, I used to practice these abilities when hitch-hi ing. Soon, even people whom I found quite ghastly were buying me lunch and transporting me far out of their way. Empathy will get you anywhere. ORANGE MAGIC Charlatanry, tric ery, living by one's wits and thin ing fast on one's feet are the essence of the orange power. These mercurial abilities were traditionally associated with the god forms which acted as patrons to doctors, magicians, gamblers and thieves. However the profession of medicine has now partly dissociated itself from charlatanry since doctors discovered that antibiotics and hygienic surgery actually wor ed. Nevertheless about eighty percent of medications are still basically placebos, and the profession still retains the mercurial caduceus for its emblem. Similarly the profession of magic has become less dependant on charlatanry with the discovery of the quantum-probabilistic nature of enchantment and divination and the virtual abandonment of classical alchemy and astrology. Pure magic is now best described as an expression of the octarine power, having an Uranian character. Yet charlatanry still has its place in magic as in medicine. Let us not forget that all "conjuring tric s" were once part of the shamanic warm up repertoire in which something lost or destroyed is miraculously restored by the magician to get the audience in the right mood before the serious business of placebo healing began. In its classical form, the magician puts a dead rabbit in a hat before pulling out a live one.











1836 To the list of professions drawing heavily on the orange power one must now add salesman, confidence tric ster, stoc bro er and indeed any profession with an extreme heart attac rating. The motive power of the orange gnosis is basically fear, a species of fear which does not inhibit the user, but rather creates an extraordinary nervous speed that produces quic moves and answers in tight corners. The apotheosis of the Wit-self is the ability to enter that state of mental overdrive in which the fast response is always forthcoming. This ability is,, paradoxically enough, created by not thin ing about thin ing, but rather allowing anxiety to partially paralyse the inhibitory process themselves so that the subconscious can throw out a quic witted response without conscious deliberation. Invocations of the orange power are best delivered at frantic speed and gnosis can be deepened by the performance of mentally demanding tas s such as adding up large lists of numbers in one's head or ripping open envelopes containing difficult questions and answering them instantly; activities which should be persisted with until a brea through to the experience of thin ing without deliberation is achieved. Varied god forms can be used to give form to the Wit-self. Hermes, Lo i, Coyote the Tric ster and the Roman Mercurius are often employed. Orange magic is usually restricted to invocations designed to enhance general quic wittedness in secular activities such as gambling, crime and intellectual pursuits. Enchantments and evocations performed subsequent to an invocation of the orange gnosis rarely seem to give results as effective as the invocation itself in my experience. Perhaps something should be said about crime and gambling for the benefit of those hotheads who may misunderstand what can be done with orange magic in support of such activities. Theft is ludicrously easy performed methodically yet the majority of thieves get caught after a while because they become addicted to anxiety, which they experience as excitement and start ta ing ris s to increase it. The novice thief who, in state of extreme anxiety, ta es something in a situation of zero ris , does not of course get caught and neither does the careful professional. However there are few careful professionals because there are far easier ways of ma ing money in most societies for people with that ind of ability. The great majority of thieves however always manage to find some way of incriminating themselves because the anxiety of the theft itself fades, only the anxiety of punishment remains. Those quic witted and outwardly cool enough to thieve successfully can easily ma e more from salesmanship.



















1837 There are three types of persistent gambler. The losers account for two types. Firstly there are those addicted to their own arrogance, who just have to prove that they can beat pure chance or the odds set by the organisers. Secondly there are those addicted to the anxiety of loosing. Even if they win, they invariably throw it away again soon afterwards. Then there are the winners. These people are not gambling at all, either because they are organising the odds and sta es, or because they have inside information, or because they are cheating. This is true orange magic. Po er is not a game of chance if played s ilfully, and s ilful play includes not playing against persons of equal or superior s ill, or persons holding a Smith and Weston to your Four Aces. Most conventional forms of gambling are set up in such a way that the use of anything but the most extreme forms of psychic power will ma e little difference. I would not bother to bet on odds that I had reduced from an hundred to one to merely sixty to one. However certain results obtained using double blind prescience with horse racing show encouraging potential. PURPLE MAGIC A large proportion of all the cults throughout history have shared one particular characteristic. They have been led by a charismatic man able to persuade women to freely dispense sexual favours to ther men. When one begins to loo , this feature is startlingly common to many ancient cults, monotheistic schismatic sects and modern esoteric groups. Many, if not the majority of adepts past and present were, or are, whoremasters. The mechanism is quite simple, pay the woman in the coinage of spirituality to service the men who repay you with adulation and accept your teachings as a side effect. The adulation from the men then increases your charisma with the women creating a positive feedbac loop. It can be a nice little earner until old age or a police raid catches up with the enterprise. The other danger is of course that the women, and eventually the men, may come to feel that constant changes of partners wor against their longer term interests of emotional security and reproduction. The turnover in such cults can thus be high, with young adults constantly replacing those approaching early middle age. Few religions or cults lac a sexual teaching, for any teaching provides a powerful level of control. The vast majority of the more durable and established religions trade on a suppression of so called free love. This pays considerable dividends too. Women's position becomes more secure, and men now who their children are. Naturally adultery and prostitution flourish in such conditions because some people always want a little more than lifelong monogamy has to offer. So it's quite true that brothels are built with the bric s of religion. Indirectly so with conventional religions, directly so with many cults. All this begs the question of why it is that people have such an appetite for wanting to be told what to do with their sexuality. Why do people have to see esoteric and metaphysical justification for what they want to do? Why is it so easy to ma e a living selling water by the river?













1838 The answer, it appears, is that human sexuality has some built in dissatisfaction function of evolutionary origin. Our sexual behaviour is partly controlled by genetics. Those genes most li ely to survive and prosper are those that in the female encourage the permanent capture of the most powerful male available and occasional liaisons (clandestine) with any more powerful male that may be temporarily available. Whereas in the male, the genes most li ely to prosper are those encouraging the impregnation of as large a number of females as he can support, plus perhaps a few on the sly that other men are supporting. It is interesting to note that only in the human female is oestrous concealed. In all other mammals the fertile time is made abundantly obvious. This appears to have evolved to allow, paradoxically both adultery and increased pair bonding through sex at times when it is reproductively useless. The economic basis of any particular society will usually supply some pressure in favour of a particular type of sexuality and this pressure will be codified as morality which will inevitably conflict with biological pressures. Celibacy is unsatisfactory, Masturbation is unsatisfactory, Monogamy is unsatisfactory, Adultery is unsatisfactory, Polygamy and Polyandry is unsatisfactory and presumably Homosexuality is unsatisfactory, if the renetic merry-go-round of partner exchanges in that discipline is anything to go by. Nothing in the spectrum of possible sexualities provides a perfect long term solution, but this is the price we pay for occupying the pinnacle of mammalian evolution. So much of our art, culture, politics and technology arises precisely out of our sexual yearnings, fears, desires and dissatisfactions. A society sexually at peace with itself would present a very dull spectacle indeed. It is generally if not invariably tha case that personal creativity and achievement are directly proportional to personal sexual turmoil. This is actually one of the major but often unrecognised techniques of sex magic. Inspire yourself with maximum sexual turmoil and confusion if you really want to find out what you are capable of in other fields. A tempestuous sex life is not a side effect of being a great artist for example. Rather it is the art which is the side effect of a tempestuous sex life. A fanatical religion does not create the suppression of celibacy. It is the tensions of celibacy which create a fanatical religion. Homosexuality is not a side effect of barrac s life amongst elite suicide shoc troops. Homosexuality creates elite suicide shoc troops in the first place. The Muse, the hypothetical source of inspiration, usually pictured in sexual terms, is the Muse only when one's relationship to her is unstable. Every possible moral pronouncement on sexual behaviour has doubtless been given a million times before, and it would be unseemly for a Chaoist to re-emphasise any of it. However, one thing seems reasonably certain. Any form of sexuality eventually invo es the whole gamut of ecstasy, self-disgust, fear, delight, boredom, anger, love, jealousy, rafe, self-pity, elation and confusion.It is these things which ma e us human and occasionally superhuman. To attempt to transcend them is to ma e oneself less than human, not more. Intensity of experience is the ey to really being alive and given the choice I'd rather do it through love than war any day.









1839 A dull sex life creates a dull person. Few people manage to achieve greatness in any field without propulsion that a turbulent emotional-sexual life supplies. This is the major secret of sex mgic, the two minor secrets involve the function of orgasm as gnosis and the projection of sexual glamours. Anything held in the conscious mind at orgasm tends to reach down into the subconscious. Sexual abnormalities can readily be implanted or removed by this method. At orgasm sigils for enchantment or evocation can be empowered either by visualisation or by gazing at the sigil taped to one's partner's forehead for example. However this ind of wor is often more conveniently performed auto-erotically. Although the gnosis offered by orgasm can in theory be used in support of any magical objective, it is generally unwise to use it for entropy or combat magic. No spell is ever totally insulted within the subconscious and any lea ages which occur can implant quite detrimental associations with the sexuality. At orgasm an invocation can be triggered, this operation being particularly effective if each partner assumes a god form. The moments following orgasm are a useful time for divinatory vision see ing. Prolonged sexual activity can also lead to stages of trance useful in visual and oracular divination or oracular states of possession in invocation. The projection of Sexual Glamour for the purposes of attracting others depends on far more than simple physical appearance. Some of the most conventually pretty people lac it entirely, whilst some of the plainest enjoy its benefits to the limit. To be attractive to another person one must offer them something which is a reflection of part of their self. If the offer becomes reciprocal then it can lead to that sense of completion which is most readily celebrated by physical intimacy. In most cultures it is conventional for the male to display a tough public exterior and for the female to display a softer persona, yet in a sexual encounter each will see to reveal their concealed factors. The male will see to show that he can be compassionate and valnerable as well as powerful, whilst the female see s to display inner strength behind the outward signs and signals of passive receptivity. Incomplete personalities such as those which are machismo to the core, or consist of the polar opposite of this, are never sexually attractive to anyone except in the most transient sense. Thus the philosophers of love have come to identify a certain androgyny in either sex as an important component of attraction. Some have ta en the poetic license to express the quaint ideal that the male has a femal soul and the female a male one. This reflects the truism that to be attractive to others you must first become attracted to yourself. A few hours spent practising being attractive in front of a mirror is a valuable exercise. If you cannot get mildly excited about yourself, then don't expect anyone else to get wildly excited.










1840 The "moon glance" technique is often effective. Basically one briefly closes the eyes and momentarily visualises a lunar crescent in silver behind the eyes with the horns of the moon projecting out of each side of the head behind the eyes. Then one glances into the eyes of a potential lover whilst visualising a silver radiance beaming from your eyes to theirs. This manoeuvre also has the effect of dilating the pupils and usually causes an involuntary smile. Both of these are universal sexual signals, the first of which acts subconsciously. It is generally unwise to cast spells for the attraction of specific partners but better to conjure for suitable partners in general for oneself or others. One's subconscious usually has a far more subtle appreciation of who really is suitable. Sexual magic is traditionally associated with the colours of purple (for ppassion) and silver (for the moon). However, the effectiveness of blac clothing as either a sexual or an anti-sexual signal, depending on the style and cut, shows that blac is in a sense the secret colour of sex, reflecting the biological and psychological relationship between sex and death. ________________ This text is out of Pete Carroll's boo "Liber Kaos, The Psychonomicon" (Weiser) With fractalic greetings and laughter * Fra.: Apfelmann *




1841 Dedication Ritual Lammas, 1992 aled Quic silver Kh

Principal witness is Priest or Priestess, whichever is opposite gender to the Candidate. Candidate (with sponsors, stands facing Priest/ess: "I, (full given name), have decided to dedicate myself to the eeping of the Gods, and I wish to so swear, with this Circle of the Craft of the W ise as witness." Priest/ess (to sponsors): "Is (candidates full name) a proper person, of good report and standing in both communities, sacred and profane, who resoects our ways and wishes to learn the path of Wisom from the Lord and Lady?" Sponsor: "I have found her/him to be so." Priest/ess (to Candidate): "What is the Rede?" Candidate: "An it harm none, do what ye will." Priest/ess: "Truly an Ethical core. And art willing to ma e oath to the Go ds?" Candidate: "I am." Priest/ess: "Art willing to ever eep secret what is unfolded before you, e ven though it should cost thee thy life?" Candidate: "I am." Priest/ess: "Art willing to swear so before the Gods, and before these here assembled? Candidate: "I am." Priest/ess (to Sponsor):





OPENING: Put up circle as per usual, up to but not including DDTM.

"Has s/he the password to enter into the worlds where such a co mpact must needs be made? Sponsor: "S/he has it not. I give it for him/her, so she may enter into compact."

1842 Dedication (continued) Priest/ess: "By what Right or Privelege do you as admittance into our Rite s and into the company of the Gods?" Sponsor: "By the right of two passwords. Perfect Love and Perfect Trust! " Priest/ess (to dedicant): "The door has been opened for you. But you must ma e the step alone. By what right do you enter?" Dedicant: "By those very passwords. Perfect Love and Perfect Trust." Priest/ess: "I give thee a third. (Kisses Candidate) DDTM is then performed. Priest/ess: "You may now proceed with your wish." Candidate: Gives dedication oath. (this should be written by the candidat e with the help of the sponsor(s), so that all the elements required are included, b ut should not follow a "canned" script.) Priest/ess (to those assembled): "We have heard (Canddates name)'s intentions. Have you any que stions or do you wish any clarification?" Each covenor does so, if they want a clarification. This conti nues until all are satisfied as to the meaning of the candidate's oath and are sati sfied that the candidate has promised to live up the the Rede, to the best of his/h er ability while a student and to eep the Secrets, whether they stay in or not. (NOT E: Promising more than is outlined is grossly unfair -- The candidate MUST fully cognizant of what has been promised!) Priest/ess: "We have heard your Oath and your meaning. Remember that you O ath binds you, for it has been made in the presence of the Gods and witnessed by th e Craft of the




Wise." Priest/ess then introduces the new dedicant to each member of the gr oup, then to the Quarters, and finally to the Gods: Priest/ess: "Lord and Lady, here is your Child, (name) who has sworn his/he r devotion to you. Treat him/her gently and with justice, for s/he is young in th e ways of the Wise. Teach us to do the same."


Ca es and Wine, with the new Dedicant fiven the first drin r of his/her new status. Dismiss the Circle.

in honou


1843 The Witches' Creed Doreen Valiente Hear Now the words of the witches, The secrets we hid in the night, When dar was our destiny's pathway, That now we bring forth into light. Mysterious water and fire, The earth and the wide-ranging air, By hidden quintessence we now them, And will and eep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day-time and night-time are equal, Whensun is at greatest and least, The four Lesser Sabbats are summoned, And Witches gather in feast. Thirteen silver moons in a year are, Thirteen is the coven's array. Thiteen times at Esbat ma e merry, For each golden year and a day. The power that was passed down the age, Each time between woman and man, Each century unto the other, Ere time and the ages began. When drawn is the magical circle, By sword or athame of power, Its compass between two worlds lies, In land of the shades for that hour. This world has no right then to now it, And world of beyond will tell naught. The oldest of Gods are invo ed there, The Great Wor of magic is wrought. For the two are mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the gorces divine.








1844 The Witches' Creed (cont.) The dar and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: Of this our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She She The The is youthful or old as she pleases, sails the torn clouds in her barque, bright silver lady of midnight, crone who weaves spells in the dar .

The master and mistress of magic, Thet dwell in the deeps of the mind, Immortal and ever-renewing, With power to free or to bind. So drin the good wine to the Old Gods, And Dance and ma e love in their praise, Till Elphame's fair land shall receive us In peace at the end of our days. And Do What You Will be the challenge, So be it Love that harms none, For this is the only commandment. By Magic of old, be it done! Doreen Valiente, "Witchcraft For Tomorrow" pp.172-173




1845 SAMHAIN CHANT Fire red, summer's dead Yet it shall return. Clear and bright, in the night, Burn, fire, burn!

Fire glow, vision show Of the heart's desire, When the spell's chanted well Of the witching fire.

Fire spar , when nights are dar Ma es our winter's mirth. Red leaves fall, earth ta es all, Brings them to rebirth.

Fire fair, earth and air, And the heaven's rain, All blessed be, and so may we, at Hallows-tide again. Chorus: Dance the ring, luc to bring, When the year's a-turninng. Chant the rhyme at Hallows-time, When the fire's burning. Doreen Valiente "Witchcraft For Tomorrow" p. 193


Chorus: Dance the ring, When the year's Chant the rhyme When the fire's

luc to bring, a-turninng. at Hallows-time, burning.




Chorus: Dance the ring, When the year's Chant the rhyme When the fire's

luc to bring, a-turninng. at Hallows-time, burning.


Chorus: Dance the ring, When the year's Chant the rhyme When the fire's

luc to bring, a-turninng. at Hallows-time, burning.



1846 HORN SONG Great stag's horns are sprouting out of my head! Now I sing great songs! Thundering voices roar Ancient melodies That now are caught in my magic al horns To power my soul And to heal my body And enrich my mind! Listen as I soar! Listen as I sing! My words are power To heal bodies, minds, soul And to conquer death! Date: 01-29-89 14:07 From: Hugh Read Origin: FIRE OPAL - A Gem of an OPUS [Minneapolis, MN (612) 822-4812] (Opus 1:282/8)


1847 PAN TO ARTEMIS Uncharmable charmer Of Bacchus and Mars, In the sounding, rebounding Abyss of the stars! O virgin in armour, Thine arrows unsling In the brilliant resilient First rays of the spring! By the force of the fashion Of love, when I bro e Through the shroud, through the cloud, Through the storm, through the smo e, To the mountain of passion Volcanic that wo e-By the rrage of the mage I invo e, I invo e! By the midnight of madness, The lone-lying sea, The swoon of the moon, Your swoon into me; The sentinel sadness Of cliff-clinging pine, That night of delight You were mine, you were mine! You were mine, O my saint, My maiden, my mate, By the might of the right Of the night of our fate. Though I fall, though I faint, Though I char, though I cho e, By the hour of our power I invo e, I invo e! By the mystical union Of fairy and faun, Unspo en, unbro en-The dus to the dawn!-A secret communion, Unmeasured, unsung, The listless, resistless, Tumultuous tongue!-O virgin in armour Thine arrows unsling, In the brilliant resilient First rays of the spring! No Godhead could charm her, But manhood awo e-O fiery Val yrie, I invo e, I invo e!












1848 ALOHA, Serge King -- a full moon blessing The only Temple of Peace worth building Is in your heart, Serge Is in the human heart In your students hearts Peace can not be won with money, Serge Peace can not be bought Nor can peace be sold But peace must be earned In loving, selfless service to us all Giving, regiving Just for the Joy of It THAT is Aloha Aloha is never prosperity, Serge Bought with the money Tin ling in your poc et Aloha is free Giving, regiving in poverty Sings an ancient song Full of Joy, Bliss and Love The true coin of Peace A so is giving, regiving in wealth A thing of beauty Filled with ancient glory Unsurpassable With blessings and than s, I give you this gift May it touch your heart And open your heart May it touch all hearts ALOHA, Serge King! Date: 01-22-89 05:33 Hugh Read




1849 BURNING TIMES The songs are sung to rouse our anger Of martyred witches gone to the fire But what is served by righteous singing When all we do is stew in our ire? Nine million dead in four hundred years More in that time simply died of disease. Why do we dwell on long-passed dead When we are alive in times li e these?

In the face of that hostile power, How did the old nowledge stay alive? How do we have a Craft to practise? Our ancestors new how to fight and survive! How do we honour our blessed dead? Slavery threatens all but the few! We must teach their cunning ways; Everyone needs the s ills they new. cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times.

I'll not cast off science's wor s Witches all forces to Will can bend. I'll not accuse, for war and waste, Some patriarchy of faceless Men. Men do not cast the only votes; Women alone do not demonstrate. Rather than shut out half the race, Who, if not we, will change that state? cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times.

I will not blame a Father's Church -Blame and guilt are Their tools, not mine. And even in the shuls and churches Allies there will I see and find! I will not answer hate with fear; Nor with a smug, chee -turning love; I will not answer hate with rage; By strength alone will I not be moved!



Rise up, Witches, throw off your mas s And cease crying guilt for ancient crimes; Earth and all her children need us, For all face now the Burning Times.









1850 BURNING TIMES (cont.) cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times.

I will not hide in my sacred grove -The factories and cities yet ring me about. I will not climb my ivory tower -The real world exists though I shut it out. I will not wor for Church nor State Who serve themselves while they serve us lies. Nor only for my Witchen in But for the family of all alive! cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times.

So if rebellion means to fight A State lost sight of why it was built, If heresy's to reject a Church That rules with force or fear or guilt, Then let us all be rebels proud, And shameless heretics by creed! A tyrant's hand subjects the Earth More heretic rebels are what She needs! cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times.

copyright 1988, Leigh Ann Hussey ThelemaNet - Hail Eris! * (415) 548-0163 (Opus 1:161/93)



1851 CHANGE I wonder if the sadness I feel Is the shadow Of my profound happiness Something is finished That was filled with wonderful excitement The search is over Now it is time to wor This is something new It is as if a tiger were lur ing Unseen and waiting To pounce on me and ill This, my new beauty 01-10-89 Hugh Read FIRE OPAL - A Gem of an OPUS [Minneapolis, MN (612) 822-4812] (Opus 1:282/8)

The circle cast about us. The Gods bear witness to our love. The Watchtower Guardians eep silent vigil. Our brothers and sisters stand with us. The Lord and Lady have granted us audience. The candlelight reflects the love in your eyes. A love that we have shared before, Not even death to come between us. We stand together, hand in hand. Our paths have merged again. The Moon bec ons us to join Her, gladly we go. The Lady smiles upon us. Phoenix InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)





To Greyshield, with love


1852 A PAGAN AWAKENING A new life is there, You hear Her now, She was always there, and You're forever changed. So listen to Diana, and accept Her love. Hoard not Her gifts : feeling, renewal, music. A new life is there, You see Him now, He was always there, and you're forever changed. So loo to Apollo, and receive His light. Hoard not His gifts : healing, growth, joy. A new life is there, Your hands reach it now, It was always there, and You're forever changed. So touch the earth, and parta e of it's sustenance. Hoard not it's gifts : body, green, silence. A new life is there, You soar with it now, It was always there, and You're forever changed. So breathe in the air and gather the wind. Hoard not it's gifts : mind, dreams, empathy. A new life is there, You're warmed by it now, It was always there, and You're forever changed. So build the flame and brave it's heat. Hoard not it's gifts : spirit, will, energy. A new life is there, You flow with it now, It was always there, and You're forever changed. So study the ocean and follow it's tides. Hoard not it's gifts : self, courage, sorrow. A new life is there, You're one with them now, They were always there, and You're forever changed. So ta e Their gifts and return them threefold. Share this magic : friendship, love, trust. .... Jeff A. Bordeaux 4 Jan 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)




1853 A CALL TO LORD AND LADY She Her She Her lives and breathes upon the Earth wheel spins round the hub of June is the web of life and birth smile floats softly with the moon

Heart of life, and caring mother Loving sister, noble princess Firebird spirit, restless lover Shadowy hidden sorceress His strength is there in mountains high His lightning flys from air and cloud His horn heralds the wild hunt's ride He quic ens forest, roaring proud Children's friend, protecting father Watchful brother, noble fighter Laughing wise one, dar magister Player of pipes, thoughtful sheperd Their faces many, countless names Pan, Diana, Zeus, Astarte Teachers from dreams, oracle's flames Spea , and guide us within our hearts - J.A.B. 14 Feb 89 Mighty wings once carved the cumulus sowing storm filled clouds and reaping rain. Soaring, we bounded the radius of the pea crowned heights of our domain. How long is the road to Dragonheim? The length of a dreamer's call. How number the miles to Dragonheim? It is none, I say, and all. And the s y roared when touched by our flames it sang to words wrought in fume and smo e. Firey visions dwelt within the names of numberless tribes of dragon fol . Where winds the path to Dragonheim? Hidden in a name; a secret sound. Where stands the entrance to Dragonheim? In the place never lost, though seldom found. Majestic mountains once housed our young born from crystal eggs that caught the light. In strong shadowed heights our dwellings hung ne'er crossed by the foes who feared our might.









1854 What shapes the trail to Dragonheim? A maze of dreams, pointing streight. How travels the way to Dragonheim? On paths of heart, devoid of hate. Now the lands are gone, scourged by the ire of the modern day people's decree. But spirits live on, loo to the fires. You must catch our souls to set us free. In what age stands the halls of Dragonheim? Time beyond time, between the worlds. Where dwell the inhabitants of Dragonheim? They smile as your spirits soar and curl. ** - J.A. Bordeaux (Steorra Ro raven) , 17 Feb 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123) TO THE DRAGONS, REBORN They say the flame wrought winds are dead; Ethereal dancing, jeweled wings - no more. Monolithic rationality is the head. Noble dreams and wor s - shattered, torn. Their world was theirs - never doubt. But the magic and power faded away, When the light gave way to spiritual drought and Oppenheimer replaced Morganna Le Fay. But in some strange souls they found a home: Those inspired, lost, exiled castaways. Music and verse and The Craft are the bones Of these long lost archetypes of elder days. And it ta es a mere seed to create an oa , and music and light, rain and mirth, bridging land and s y with it's growth; fulfilling the call to renew the Earth. So nurture these dragons who live within youThe Burning has ended and they may go free. Let them grow so that their wor may continue. An it harm none, do what ye will - Blessed Be! Jeff A. Bordeaux 3 January 1989 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)








1855 EARTHDREAM I feel earth drums deep in the mountain's feet; Compelling rhythm driving from the core. I quic en to the flow of molten heat, and sing with earth song felt in granite's roar. And overhead, elusive secrets heard in rushing air, bright lightning's stormy ring. The wisdom of the dragon, cloud and bird I hear in wind, and see in eagle's wing. A roaring flame will dance and show it's gaze and spea with firey language, spar and smo e. My needful spirit feeds upon this blaze and feeds the source with rowan, ash and oa . The swelling ocean, graced with moon's soft iss will heal and bathe the heart within it's wa e. The clear blue source of flowing feeling's bliss is found in winding stream, dar pool and la e. This dream surrounds and ma es our spirits one. Learn from the Earth, her smile, her forests green; To watch and listen, feel the visions come, to find the center, find the worlds between. -- J.A.B. 15 Feb 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)

ELF Wilst I thin , And sit and dream within the forest, soft footfall comes up behind me, as I thin . A soft cool hand touches my shoulder and whispers li e the wind enter my ear. Her perfume preceeds her words, her intentions reflected , in the calming mist. Li e dust, sleep overcomes me, as soft secrets fill my thoughts, the hand releases its elfin grip, And I drift into sleep... Marcus Ba er Street Irregular * Ft Walton Beach FL (1:366/222)















1856 LYRA Lyra In her bubble Dances near me now Tiny seer You never wobble As you dance the Tao Rainbow Fire Li e the Maple And the Oa Tree, too Flumes your Air Suppley Beauty! Wow! better at a distance ) Hugh Read The Terraboard, Minneapolis, MN (Opus 1:282/341) The Goddess is Alive Moon shines down upon a sea of Light, Shifting sands lay singing in the Heart of the Night. I loo ed upon a scene that gripped me to the core, White-clad maidens below were dancing on the shore. Sweet sounds slipped from moon-lit throats, Wind whipped hair abound, Lit by the light within and without, The Women circled 'round. As I stood, water engulfed my feet, My body swayed to your Heavenly Heart beat. Wind and wave and fire light, Paled in my mind Earthly delight. Time slipped by me as you held your embrace, And windblown spray covered my face. Protected deep within your Womb, I could feel the tender pain of Life's bloom. Candles flared high as the Dance progressed, Deep inside with a healing touch you blessed. All around, wind, wave and fire shouted of your life, Your light speared deep within, soothing my strife. Divine Mother, Goddess of Light, To you I come see ing protection from the night. Come home to shelter within your arm,


(Us little people gotta stic





together even at a distance...maybe

Surrounded by Love, hidden from harm.

1857 Holy Mother, Queen of Heaven and Earth, From you we all trace our Birth. Heavenly Goddess, light from above, Shine down upon us, we pray for your Love. HUNTER'S WARNING I have a tale, all grim forbode of one who sought the night. He mounted, then in dar ness rode to wor upon the height. Control and power over all, the essence of his quest. The people he would hold in thrall. Ill omen was his crest. He found a cliff beside the sea. A glowing circle cast, with magic burnt the Sacred Tree and drawing sword, stood fast. The ocean swelled, and gale winds crieda storm of ice and chill. Bright lightnings slashed and burned the s y imposed by dar 'ning will. A gateway through the Other World was opened by his hand, For from the clouds a funnel swirled and Bifrost's road did stand. A raucous army then came down and rode upon that coast. Weird hoofbeats rang upon the ground from steeds who were as ghosts. Just from the Hunt they had returned to challenge fox, and deer. And from the leader, one eye burned and sighted down his spear. 'What magus honors not my name?', a booming voice then cried. 'What fool does play this ill wrought game? Best answer quic - or die.' 'My title matters not, O Lord.', the sly tongued one did spea . 'We share the spirit of the swordyour wisdom I would see .' 'My secrets will I gladly give to all who share my waybut test ye must, to die or liveone chance to go or stay.' 'Though death is not the thing I crave, your questions will I bear. And favour lac ing, to the grave and thralldom will I swear.' 'But I am learn'ed, wise and strong so if your test surpassed you must then swear before your throng









your power you will pass.' The Hunt Lord scowled, and it was done, then said with frosty breath:

1858 'Unto me you will answer onewhat purpose does serve death?' 'My foes have often met their end. I glory in the ill. My way will use the death to bend the people to my will.' The Goddess Freyja then impart: 'What say you of the dove? What use to you are things of heart? Regard ye what of love?' 'I scorn all love, I favour wrath, tis best left for the mee . And peaceful ways cross not my path, tis only for the wea .' 'War is my art, so answer this:', spo e grim one handed Tyr. 'Affairs of state, when go amissis honor in your sphere?' 'All honor I return to friends and other Lords deserved. I say again, foes meet their ends when wrath has been incurred.' 'Unto us now, one more reply before you hear our will. of spells and power - magic high, of what does this fulfill? 'To honor you, I would enshrine, the world then I would ta e. To snare, all shiftless peoples bind with forces I would wa e.' All Asgard's dwellers, loo ing grim, then nodded to this ing. Triumphant mein came over himhis dar ened soul did ring. But Odin set his rage filled facethe mages blood ran cold. 'Ye thin that thou hast won our grace with na ed evil bold?' 'All death is but the way to birth and peace is men's desire. Our way is to renew the Earthdespoiling not in ire.' 'This and the magics meant to heal and guide on wisdom's path. So this is why the powers wieldyou have incurred our wrath.' 'But go in sorrow - life we give, along with this one curseThat ever long as you shall live your life now is reversed.' 'Harm with your magic, and you die a death forever long. Hurt with your guile, and you shall cryyour way is twisted, wrong.' They rode li e leaves upon the wind.











Ensorcelled mage grew mad. He wanders - never trust or friends. Just woe, dar soul, nomad.


1859 Pay heed, all see ers on the path to shadow's nowledge earned. To evil go, you gain the wrath of Powers great and stern. - J.A. Bordeaux 8 Mar 89 THE MOONPOOL It is a lazy, restful time here in the forest glade. The sun is departing, the stars arriving and the trees are a dar ening jade. An air of buzzing, drowsing stillness invades the meadow, lends weight to my head as I settle down - bedroll, bac pac and strains of music are seemingly played. A deep, cool, dar pool is here, mirror clear, reflections of s ies, as peace fills my mind, my soul and sleep gently touches my eyes. I now not whether I was awa e, or in dream or how much time had passed, when I felt the magic of this place camped there, upon the grass. No sounds - no cric ets? (The Music!) As the Moon awa ens the pool, so bright. Why this anticipation, premonition, this magical feeling, this ghost haunted night? Then, a siamese cat enters the meadowsilver grey, regal compusure, flowing lines. And somehow I now - I see intelligence and wit, and power, as she loo s into my eyes. How does she spea without spea ing? But somehow, she communicates good will, and cheer. 'Stay quiet, childe of man.', she says. 'Be still - you are but a guest here.' Then a parade of feline musicians wandered in singing from the right. I sha e my head *bedazzled*; Am I dreaming, or mad? Why me - here to witness this eldritch sight?
















1860 THE MOONPOOL (cont.) A troupe of dancing, cavorting gnomes made their appearence upon a roc y stage. And following them : silver clad, haughty elves accompanied by a wizened old mage. Now, many strange but noble presences made manifest on that starlit night in June. And I witnessed and heard sweet music, high magic, secrets until dawn, with the passing of the Moon. And the high bred Queen of Cat Fol smiled with warmth, and left. Left me sha ing with these visions, and nodding, I finally slept. I return often to these stately woods, see ing but never finding the sacred pool, so bright. It ma es me sad - very sad to thin that it was but a dream, a peculiar night. But sometimes, at the edge of sleep, soft music slowly bec ons, and calls. And I now with every fiber of my being that I will again visit these magical sylvan halls

Jewel Spar ling li e a priceless gem, Your eyes glisten, a living diadem. Touched from the past brought forth Today, And once again my Heart is brought to bay. I remember when we rode the Field, Banner flying, raised the shield, And then the time we loved and lost And the unforgiving sea claimed a deadly cost. Once in a village, poor and downtrodden, Once with new birth our life was bro en, Lover I remember you when, Ages past we wandered a glen. Many lives have come and gone, But for a while, with you I would be alone. An oasis in the desert of life, An island of Joy in an ocean of Strife. It seems Our eyes Stars in But then so strange the day we met, crossed briefly and our gazes met. our eyes we heard them say, you had to turn away.












It seems so fateful that you wal ed in that day, And to your smile my heart fell prey, Eyes that dance filled with moonbeams of light, While under your breast beats a heart filled with Life. Into my arms I call you to me, Eager our love to set free, Into the air, li e Haw s on the wing, My love I give to you without any strings. You say that you need time to be Lover, I tell you, that our love This lifetime or next, only time But sooner or later, our love it

Shining li e diamonds caught in the s y, A beacon for others, calling them to fly, Showing no limits, teaching others to be free, Visions of Love and Life we will be. Shadow Haw , 03-12-89 14:07 The Coming of Lugh by Iarwain Lugh the Il-Dana came to the Tara Lugh Samildanach came to the palace of the Tutha De Lugh, master of all arts, came to Eireann The gate eeper did not recognize Lugh The gate eeper as ed the Il-Dana his name The gate eeper as ed Lugh Samildanach what s ill he possesed Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of battle

We have no need of a battle master King Nuada de Danann is our battle master Nuada Airgitlamh is our battle master Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of healing


The gate

eeper said:






Departing My eyes Visions And all

you went with bac wards gaze, followed you gently and my heart was ablaze. of the Past and Future days, I could see was the Sun's bright rays.




sure, will endure. will see, will be.



1862 The Coming of Lugh The gate eeper said: (cont.)

We have no need of a master of healing Diancecht de Danann is our master healer Diancecht is master of all herbs and healings Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of nowledge The gate eeper said: We have no need of a master of nowledge Oghma de Danann is master of all learning Oghma is master of all nowledge Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of Sailing The gate eeper said: We have no need of a master of sailing. Mananan mac Lyr de Danann is our master of ships. Mananan mac Lyr, son of the sea, is our master of sailing Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of sorcery The gate eeper said: We have no need of a master of sorcery The Badb de Danann are mistresses of all sorcery The three sisters Macha, Nemhain and Morrigan are mistresses of all witchcraft Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of smithing The gate eeper said: We have no need of a master of smithing Goibniu de Danann is our master of smithing Goibniu is a master of all crafts





Lugh said:

1863 I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of the battle I am Lugh, master of healing I am Lugh, master of nowledge I am Lugh, master of sailing I am Lugh, master of sorcery I am Lugh, master of smithing I bid you, unless you now of another who is master of all these arts, ta e me to Nuada Airgitlamh, ta e me to Nuada, ing of the Tutha de Danann. The gate eeper went to Nuada. When Nuada heard of Lugh's coming he said: Let him come in, for never has his li e entered this fortress Lugh the Il-Dana was admitted to the Tara Lugh Samildanach was admitted to the palace of the Tuatha De Lugh master of all arts found his place amongst the Tuatha de Dena nn Night Wind Night Wind whispers gently through Soon, softly, soon they whisper in Flights of Night Visions ta e wing Off to the slumbers of children to the trees tonight, delight, in the night, bring Joy and Fright.

Over house, street, mountain and meadow Wind flies swirling, fast and then slow, To windows of children, it's dreams to bestow, Dreams of Heros, Dragons, Maidens and more. Little faces move in the night, Eyes seeing Night Dreams of Horror and Delight, Innocent faces asleep in the night, While mighty underta ings go on with Inner Light. Strong do they battle, they play in While parents lie dreaming of their Deep in the Heart of the Night Wind No longer Children, but Adventurers

the night, own fear and delight. they soar, and More.

Explorers and Travellers, Saints and Devils, The Children of Day become Night's greatest Messengers, Carrying word of Great Cities, Underground Oceans and Life, Bac to the day to see the Sun's light. And in the morning as Night Wind retires, Bright little faces alight with the glow, Tell Tales of Valour and Strife into he night, and condescending pats on their Heads is their plight.










1864 Off to your play they are told in the Day, Enough of this dreaming they are told is the way, That they are growing up and that this is the Real Way, Dreams are for nighttime, and not for the day. Dreams are for Dreamers, now you go and Play, And the Mighty Warriors on the Night go into the Day, Playing with dolls and truc s and clay, The mighty forget Night's battles along the way. But Deep in the forest, the cave, and the Dar , Night Wind lies Dreaming and awaiting the Time, When Night visions once more ta e to flight, And Children of Day become Warriors of the Night. Shadow Haw , 03-12-89 14:06 A TREE SONG by Rudyard Kipling Of all the trees that grow so fair, Old England to adorn, Greater is none beneath the sun, Than Oa , and Ash, and Thorn. Sing Oa , and Ash, and Thorn, good sirs, (All of a Midsummer morn!) Surely we sing of no little thing, In Oa , and Ash, and Thorn! Oa of the Clay lived many a day, Or ever Aeneas began. Ash of the Loam was a Lady at home, When Brut was an outlaw man. Thorn of the Down saw New Troy Town (From which was London born); Witness hereby the ancientry Of Oa , and Ash, and Thorn! Yew that is old in churchyard-mould, He breedeth a mighty bow. Alder for shoes do wise men choose, And beech for cups also. But when ye have illed, and your bowl is spilled, And your shoes are clean outworn, Bac ye must speed for all that ye need, To Oa , and Ash, and Thorn! Ellum she hateth man ind, and waiteth Till every gust be laid, To drop a limb on the head of him That any way trusts her shade. But whether a lad be sober or sad, Or mellow with wine from the horn, He will ta e no wrong when he lieth along













'Neath Oa , and Ash, and Thorn!


1865 Oh, do not tell the priest our plight, Or he would call it a sin; But--we have been out in the woods all night, A-conjuring Summer in! And we bring you good news by word of mouth -Good news for cattle and corn -Now is the Sun come up from the south, With Oa , and Ash, and Thorn! Sing Oa , and Ash, and Thorn, good sirs (All of a Midsummer morn)! England shall bide till Judgement Tide, By Oa , and Ash, and Thorn!

The air finds flight in forms of lofty wind As one with nature's children ta ing part And soaring up to go and find a friend Then join with water spinning wispy art. This nature's process has eternal nown The way to hang up on the s y these drapes But wonder not how these soft clouds have grown From fleecy strand filled webs to ta e their shapes? Perhaps the artist's brush a thing unseen With living tools the Elder Gods express Those firey ones whose scales and talons gleam To grace the heavens with their soft caress. Now see the stro es of carving wings along With falling rain - the strains of Dragon song. A DREAMING DESIRE Staeorra Ro raven A spar comes coiling to the edge of sleep From realms arcane which have become un nown And from this psychic well does beauty leap A vision cherished for to call my own. This wispy strand now ta es it's shape in fire And fueled by sources boldly to enchant Then forming curves from wish of heart's desire A Woman's eyes all graced with Elvish slant. The shield maid's arms then reach and wanting clasp We intertwine within her streaming hair Then sighing voices send a heartfelt gasp As fragrance heralds tawny s in now bare'd.















This honored Lady may in shadows wal But fate may someday find my heart unloc .



1866 TO THE BONFIRES Staeorra Ro raven A circle gathered round a roaring pit All joining hands to bas within it's glow And under Moon crowned s y all starry lit We sing and praise the Power's shadowed flow. For some the flames form dancing Dragon's wing And other smo e wrought visions climb the air For all a caring closeness will this bring And psychic current bonding hearts to share. We charge this timeless place between the worlds To call the Goddess' love within our hearts And join with her our joyous souls unfurled Our spirits dance with her by ancient arts. This night forever captured in this glade To see old souls re-met and friendships made. - J.A. Bordeaux (S.R.) -


Her vessel had a heart of oa , And hearts of oa her crew, Her rig was square, five-masted, Her compass always true. The mermaids swam before her, The whales swam in her wa e, The dolphins on her bow-wave, On any course she'd ta e. The Lady went out sailing. The young and brash Earth-Sha er Espied the Lady's ship And vowed he'd have both Lady And boat beneath his whip. He hungered to be Sea-Lord; He too his winged horse And bus ed them both for battle, And dogged the Lady's course. The Lady went out sailing.








The She And And She Her Her And

Lady went out sailing, spo e to all She saw, all who heard too ship with Her signed the sailors' law. sailed across the foamy waves, trident in Her hand, throwing-net beside Her, little thought of land. The Lady went out sailing.






1867 AMPHITRITE (cont.) At length, he overtoo them, And lighted on the stern. He drew his sword for boarding; He felt his passion burn. The oa en-hearted crewmaids Dodged as he swung apace They made a path before him To give their Captain space. The Lady went out sailing. The Lady stood before him; He raised his sword to slice. She stood firm; with Her trident She smote the dec thrice. A wrenching seized his belly; He rushed to the lee side To pu e his guts while laughter Assailed his godly pride. The Lady went out sailing. "And what would you, bold pirate?" The Lady as ed with force. "I just want off this vessel!" They led him to his horse. He mounted to ta e leave of those Who at young gods would scoff. But he'd barely room for landing-And none for ta ing off! The Lady went out sailing. "You've lost!" cried Amphitrite Her net stopped his career "Now--tell me what you came for You half-ba ed buccaneer." "I came to ta e your crewmaids And vessel for my fee, But most of all your maidenhead And Lordship of the Sea. The Lady went out sailing. "I thin you're cute", the Lady said "Too cute to feed to fishes, "And so that Zeus might call you strong "I'll grant most of your wishes. "You may have My net and for ; "I've better stored below, "And you may have My oa en car "To sail where winds might blow." The Lady went out sailing.













1868 "My crewmaids are not Mine to give, "But you may call Me wife. "Our wedding night, Poseidon dear, "Must last you all your life, "For you shall rule the Middle Sea "And none shall ta e your place, "But I shall rule the Ocean "And the boundless deeps of Space." The Lady went out sailing. --Copyright (c) 1988 by Sourdough Jac son The Lizard King-"I am the Lizard King; I can do anything."(1:104/45. 5) HEAVEN IS A RESTING-PLACE I reject the mortal fear Which brings on doctrine-strife, For I have seen with poet's eyes The Door twixt Death and Life. I now not what might lie beyond; That time is yet to come. Heaven is a resting-place, A home to journey from. The churchmen argue overmuch On who is out and in, On how they should be organized, And how their neighbors sin. The flag is not the nation; The whole is more than sum; Heaven is a resting-place, A home to journey from. When God is shrun to fit a Church, The greater part is lost, The Holy Ghost too oft gets thrown When "heathen trash" is tossed. If God's noc ed down to Patriarch, Full half of God's struc dumb. Heaven is a resting-place, A home to journey from. I shall fear not for my friends, Nor worry for my in, And when I face that bright-lit Door I'll joyfully go in. All those dear to me will join The Feast of Friends to come: Heaven is a resting-place, A home to journey from. --Copyright (c) 1988 by Sourdough Jac son The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5)












But woe to him who plays the thief, Deletes this message--grant him grief! For every time the dis spins around, His luc shall tumble to the ground. --Copyright (c) 1987 by Sourdough Jac son The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) ELEGY: JAMES DOUGLAS MORRISON Deirdre and Eogan and Conchobar Ride the King's Road in an open car. Deirdre stands proud as the car scrapes the walls. The clearance is low; the bright lady falls. Swept to the road, she's gone for a ghost, Gone in the night on the Golden Coast. Who, now, shall mourn for Usna's dead? Who will drin poteen o'er Deirdre's fair head? Her sorrow is spent, her howling is done, For Alan and Arden and Naoise are gone. Swept as if mines, they're gone for a ghost, Gone in the night on the Golden Coast.

Shaman and singer, he screams to the s ies His pain and his vision. An arrow, he flies Attended by Serpents, by Lizards, by Pan-Fair Deirdre's returned in the guise of a man. Swept by her spirit, possessed by a ghost, He leads the fey young of the Golden Coast. In Eogan and Conchobar's car they now go, He stands proud, defiant, where clearance is low. The arrow has fallen, the sorrow has burned. Who, now, will mourn the grave howler returned? Swept by her dar ness, he's gone for a ghost. The Druid, the Changer, the Poteen-mad Host Is gone in the night on the Golden Coast. --Copyright (c) 1988 by Sourdough Jac son







spirit in frenzy arises from flames, poet out see ing the elder gods' names. swan in a duc -nest, a bow strung and drawn, druid a-singing to greet the pale dawn. Swept by a vision, he chases a ghost To exile, out on the Golden Coast.



With To By Of

every turn of the dis in the drive: him who helps the poet thrive swapping silver for the use verse, sweet blessings from the Muse.




1870 ANOTHER ONE FOR JIM MORRISON Where did he go, that vision-mad soul? What did he see on his quest? Who did he meet at the end of his night? Why did he fail the test? The shaman is old, a new must be found, Ta e the young ones to a height. Those who would be a shaman must jump. The one who survives will be right.

And I would now follow that worthy's descent, I would dare Medicine's dive. For I love the path he blazed for us all, But I, unli e him, shall survive.

--Copyright (c) 1988 by Sourdough Jac son The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) BENEATH THE FULL MOON Come, I will sing it in your ear: Your dancing days are come. All the feeling you hold dear Will lift your spirit some; Dance until the rosey dawn All in a gay, glad rag. I carry the Sun in a golden cup, The Moon in a silver bag. And I will sing you merrily Into my ring of dooms, And I will twine into your hair A wreath of maiden blooms. You'll turn, when dancing days wane low To Crone, but not to Hag. I carry the Sun in a golden cup, The Moon in a silver bag.





jump--the sna es I feared buoy my soul. jump--my spirit now sings. jump--to the Lady I now will be there. jump--can it be I've grown wings?



He He He He



jumped--the serpent-strength filled his soul. jumped--the new lizard ing. jumped--to the Lady he feared would be there. jumped--but rose not to ta e wing.

1871 As Maiden grows to Mother, And Mother into Crone, Dance, My darling daughter, Beneath My rounded Moon. Dance in argent splendor Until your spirits flag. I carry the Sun in a golden cup, The Moon in a silver bag. --Copyright (c) 1988 by Sourdough Jac son The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) Computer Blessing Blessings on this fine machine, May its data all be clean. Let the files stay where they're put, Away from dis drives eep all soot. From its screen shall come no whines, Let in no spi es on power lines. As oa s were sacred to the Druids, Let not the eyboard suffer fluids. Dis Full shall be nor more than rarity, The memory shall not miss its parity. From the modem shall come wonders, Without line noise ma ing blunders. May it never catch a virus, And all its software stay desirous. Oh let the printer never jam, And turn my output into spam. I as of Eris, noble queen, Keep Murphy far from this machine. 1988 Zhahai Stewart Adelante - 300 meters above Boulder, CO (Opus 1:104/93) Quarters Chant <chorus> Chant the quarters one by one chant the quarters round Chant the quarters one by one and set the circle sound . Incense burn and spirits lift Chant the quarters round Air comes to guard the east to set the circle sound









1872 . <Chorus> Flames ignite and spirits fly Chant the Quarters round Fire comes to guard the south to set the circle sound . <Chorus> Moisture comes and spirits fill Chant the quarters round Water comes to guard the west to set the circle sound . <guess what? Chorus...> Life comes forth and spirits soar Chant the quarters round Earth comes to guard the north to set the circle sound . <one last time for the chorus...> Quarters called one by one chant the quarters round Circle raised as on my friend and sets the circle sound. . Damon The Masterwor Opus * Aurora, CO (303) 341-6614 * (1:104/55)

In the midst of death and violence A light indling in my heart Is beginning to warm my soul With new life. I loo bac at the white water boiling behind me With a shuddering anger at the treacherous, roiling white I loo ahead at the broad, blac expanse Smooth, yet turbulent and rich with wonderful power. Deep moments of peace are the essence of what is coming Deep pools of bliss are the essence of what is coming Troubles are the food that nourishes a peaceful life Troubles gently feed bliss with subtle flavours of delight I bow to all the Deities who are bringing me wealth unmeasured And I than the Lord, and I than the Lady, and I than my Self. Hugh Read , 02-15-89 12:17











The Terraboard, Minneapolis, MN (Opus 1:282/341)

1873 SNOW Goddess is beautiful dressed in white The tiny white crystals that fall through the night They fall so gentle, don't ma e a sound As they drift to Earth and lay on the ground Loo ing up, snow melts on my face as I leave behind the hectic pace I'm in another world, one of love communing with the Goddess above Drawing the power from all around me one with Her, I truely wish to be This is the quest for which I strive It is my reason for being alive Standing alone, staring at the s y I feel a tear coming to my eye The feeling of peace is awesome you see I feel the Goddess surrounding me (C) 1989 - Steve Earl Excelsior AIBBS - Monroe CT 203-268-1222 (1:141/222) The Shaman's Call The Night Bird's call draws evening near, Stars and planets in the Dar ening S y appear, People of the day to their beds retire, Except for some Old Souls about a fire. Sounds begin to rule the night, As the Sun's bright rays fade from sight. Evening noises begin to grow, Cric et, Owl, and Wolf's lone howl. Deeper into the Night we go, The landscape lit by the fire's glow, One old man begins to sway, And one lone drum begins to play. Boom goes the drumbeat soft and slow, Tapping out the Heartbeat of the World Below, Boom echoes the drumbeat's call to go, To begin the ride to the World Below. The flames leap high into the night, And the World around us ta es to flight, Senses shift in the dar ing light, And the Dar est Cave draws our sight. Enter the Cavern, down we speed, Into the Underworld the Drumbeat leads. Faster than Dragon, than Haw , than Sna e,











Down the path the Shaman's feet race. Deeper and deeper into the Womb of the Night, Till up ahead appears the Light.

1874 Boom thunders the drum, and the walls seem to sha e, And out of the Cavern I stop by a la e. I loo around and I see Land so bright, That I now mortal eyes have never beheld this sight. In the S y wheels Gods and Dragons in Flight, While bathing in the La e is the Goddess of the Night. Her eyes see me clearly and I'm pierced by their Sight, There is no hiding in the Night of Her Light. The Animals come to Her call as she sings, And drumbeat from above gives me wings. Into the S y my form changes still, On Haw wings I ascend from the hill. Higher and higher into the Magical S y, I soar on Wings lit in Magical Fire. This Bond, this chain, this freedom sublime, The Shaman's gift, boon, bane, the Drumbeat Divine. The Dream that brings Visions into the Night, The Night that is brighter than any Daylight. The sight of a Tree draws me near, The Great World Tree has brought me here. The Tree of All Knowledge grows out of sight, Even Haw eyes are dimmed by it's light. Form changes swiftly, Sna e am I now, Across the World Tree I wander uncowed. The Tree of Life, of Knowledge, of Power and Death, The Tree that for Shaman will give Shaman Breath. The Drum fills my body, My brain is on fire, Visions of Forces dance in the Light, And the drumbeat caresses me, somewhere in the Night. The Tree fades from view, My Soul ta es to flight, And into the World, Dragon Stal s the Night. Bac to the Cavern the worm passes nigh. Drumbeat calls, caresses, commands, Bac to the Wa ing World the drumbeat demands. Up through the cave I ascend in the Night, Form shifts so slightly in my bemused sight. Dragon claws to Human feet, And to the fire where the Shaman meet. Around the fire slowly the Drummer eeps beat, Drawing home the Voyagers to the fire's night heat. Glazed expressions loo into the night, But in Shaman's eye is still the Light. Slac faced expressions for others to see, But in Shaman's eye, is the Fire that Frees. Shaman stares into the fire, Then quietly into the night he retires. Off to his rest he fades from sight, Until the Drum calls once more to Night's Light. Shadow Haw Ba er Street Irregular * Ft Walton Beach FL (1:366/222)
















1875 Storm Lightning flashing, wind howls through trees, Storm is rising, Mortals flee. Li e armies marching, clouds parade by, Thunder sha ing, rain hides the s y. Earth trembles under Titan's fist, As Elementals meet in their violent tryst. Jagged bolts from Heaven descend and Tree their goal to rend. Fierce are the powers of the storm, Chaos rules and dissolves Reality's form. Fear wal s the Earth in the Lightning's star Kiss, While rain hides the Shadows in Unholy mists.

Slowly the mortal creatures crawl forth, To bas in the Sun's strengthening warmth, But even as the light returns to day, Elsewhere Storm will enter the fray. Storm into peace, night into day, This is the circle, the Divine at play. First one then the Other is the cycle of Life, No stagnation, no quiet, just unending strife. The Circle of Life is the Game we play, While upon this Earth our bodies decay, And when our storm of Life goes by, Into the Light we must all die. Life into death, dar into light, This is the Circle, the Divine delight, To experience death, and be reborn from the night, To once again behold Divine Starlight. Circling But even When the The last endlessly Eons fly past, this too in the end won't last, last sparrow falls and night draws to a close, to die is one final rose.





Sun And One And

pee s shyly from behind Thunderhead, a faint rainbow across the s y does thread. lone frog begins to sing, a few bright birds ta e to wing.


But And The And

li e all things this to must pass, after a time, storm ceases to harass, wind abates and the thunder mutes, Lightning ends it's violent pursuit.







1876 Storm (cont.) When all is merged in Divine Bliss, And nothing is left the Divine to iss, Then up from the wells of Chaos will flow, New Life, new forms the Divine to now. Cycle upon cycle, Life upon death, The Eternal cycle, Brahman's breath, Form into Chaos, Chaos into form, This is the Rule to which Life will conform. One rule for That nothing One Rule for That Nothing life, one rule alone, is Changeless, and Chaos follows form, Day and One rule for Night, is Eternal in the Eternal's sight. Shadow Haw , 03-12-89 14:19 A VICTIM OF IDEOLOGIES PLACE was just a place. without form or future, barren of inhabitants. Then RAIN appeared - and gave PLACE moisture. And SUN lent PLACE light. And EARTH molded PLACE into form. And WIND and BREEZE breathed sweet airs into PLACE. And CLOUD smiled and MOON shone. And STAR brought forth beauty, wonder, magic. And PLACE awa ened. And grew trees, and grass. Animals appeared. And PLACE was graced with la es, and ponds, and light, and shadow. 'Than you!', cried PLACE. 'I am alive. Than you.' And the elements conferred among themselves, And preened, and swelled, and gloated. 'See!', cried SUN. 'We are all powerful-' 'we have a RIGHT to be proud!' 'Ah!', said RAIN. 'But I was the first!' 'And without me', said EARTH, 'PLACE would be shapeless!'






1877 And the elements fought, and argued, and battled RAIN and WIND changed to STORM, illing, ripping trees asunder. EARTH shoo , imposing vast destruction. CLOUD, MOON and STAR retreated, while SUN flared, burning all to ruin. And angered, with bruised pride, the elements departed. Only BREEZE remained upon this barren, blac ened desert that was PLACE. 'Oh cruel brethren! What have we done?' and BREEZE tried to resurrect PLACE, but it's power was too wea . And so dead PLACE remains the mournful cry of BREEZE it's only voice.

Deep in Shadow, hidden from sight, Wandering by, li e a thief in the night. Slipping through crac s in Reality's wall, Flying alone through Chaos' Hall. Alone in the world, away from the Light, Except for the company of the Goddess of the Night. Deep is the Well of Humanity's Soul, And deeper still the place I must go. Haw on the Wing, silent in flight, Hunter unseen, hidden by night. Lost in the Shadow, beyond mortal sight, Ascending beyond the Gods' lofty height. Wings of Fire carry me free, Far from this place I will be. Left behind the ones I new, Fellow travellers there are but few. Chaos spins by unblin ing eyes, Reality splits and reason flys, None can follow me in this Place, Lost to the world without a trace. Realities come and Realities fall, Yet onward I fly heeding the Un nown call. Farther and faster the message I heed, Flying alone, spurred on by need. None may go where Chaos hold court, But there my mind seems to cavort.











Shadow Haw


Alone and silent I scream in the dar , While visions and sunbursts tear me apart.


1878 Realities flow with plastic speed, Angels and Demons from me do feed. The world whirls wildly around the Tree, But soon, I now, I will be free. Marcus, Ba er Street Irregular * Ft Walton Beach FL (1:366/222)

I am as the Moon Our Light is ever changing Healing, gathering copyright, Hugh Read, 1987 Permission is herby given for noncommercial reproduction of this copyrighted wor , so long as it is reproduced in full and this notice is included. As Capricorn begins the year dar ly From the depths of light As the distant Sun Begins Her Northward Path Saturn begins her leaden rainbow dance Giving form to time The Gates to Formlessness Ma e way for new forms

As new forms dance in, wise souls may dance out To Eternity To explore timeless states And spaceless being Saturn planet of time and timelessness Space and spacelessness Of limits and freedom Is our leaden ey To the golden place of immortality The Bliss of Saturn Is sweet, rich bliss, indeed In dar Capricorn Agape is subtle wine, holy...pure While Chubby Eros Is a belching beer Good old, sad old lust


To emerge out of Saturnian Blac Gates of Formlessness Are now used by wise souls See ing Endlessness




Dedicated to Bill Heidric ...who opened the door...





Magic al Reveries


1879 Is Thelema will with desire charged Is Thelema greed Drun on yeasty-rich lust Rapine in her heart Or is Thelema subtle will, divine Heaven's Spirit scent Beyond sight, will or mind Li e good Christian Faith As Capricorn begins the year dar ly From the depths of light As the distant Sun Begins Her Northward Path Saturn begins her leaden rainbow dance Giving form to time The Gates to Formlessness Ma e way for new forms

As new forms dance in, wise souls may dance out To Eternity To explore timeless states And spaceless being Saturn planet of time and timelessness Space and spacelessness Of limits and freedom Is our leaden ey To the golden place of immortality The Bliss of Saturn Is sweet, rich bliss, indeed In dar Capricorn Isis spread your loving wings over me Enfold me within Protect me, Mother, In my loneliness Isis spread your loving wings over me Enfold me within Lead me to earthly love Lead me to my Self Isis spread your loving wings over me Enfold me within Surround me with lovers Who heal me with love


To emerge out of Saturnian Blac Gates of Formlessness Are now used by wise souls See ing Endlessness







1880 Isis spread your loving wings over me Enfold me within Allow me loving friends Who heal me with love Isis spread your loving wings over me Enfold me within Lead me to earthly love Lead me to my Self When bright spar was struc at dar equinox Hard clarity came As Sun struc Saturn In His Earthy home The Astral Year begins in Saturn's house In chill mystery The leaden wheel begins Her twelve month circle From Earth to Air to Water to Fire Then again begin Spinning wheel of magic Through time and through space Twelve stations of the Elemental Cross Brea the calender Wear tattered calender Li e torn beggar's rags Twelve mundane months slip over Heaven's Year Solstice to solstice Tearing the paper year With ancient power Now the dar solstice has come and has gone Year is born anew New Year's day ahead Surly overlay Vying with our more ancient starry year The New Roman Year Trys hard to hide the Gods Nor can it hide them For their power is born ever anew Through the twelve stations And deep in each month Their Life births Magic As Virgo dies the dar Crone encroaches Hard with Grey Power Harsh-shrivelled with Wisdom Of a long chaste life











1881 What seems to be ugly, mean grows in strength Li e a walnut shell Wrin led shell, wrin led nut Wrin led wise, old brain Cruel Death mercifully releases Beauty Libra roses rise Gentle Autumn breezes Pin , red, soft petals From pea to craggy pea the Horn'd One leaps Fire in his eyes Hard shouldered...white-hot chest Antlered man on high Blue lightening flashes from his bright-hot thighs Swift nees crash through trees In the ancient forest Of my ancient mind From those depths my ancient powers rise Fire in my eyes Soft heart hardens. Wisdom Surges in my thighs Knees and an les loosen, muscles tighten I am the Horn'd One! I am He! I am Free! Ancient One in me! One. Affirmation: I am Pan! I am Cernunnos! I am the Horn'd I am Shiva! I am He! I am Atman! I am Free! Is Peace possible on Battlefield Earth No. Not now, Kali Your Yuga demands War War is our teacher Only through War can we learn to escape Your prison of Time The only Peace there is Is hidden within Each individual heart. Turn within Ma e that your War Exploit the Battlefield By turning away That is War enough in Kali's prison Of Time and of Space Learn to reverse the Field And find your own Peace









1882 WHEN SATURN RULED AQUARIUS The Kiss of Saturn is hot, blac , fierce, deep A hint of Wild Ass In her blue-blac hair Breasts soft as blac Lead Moulten hips steaming with empowerment Belly bold with Lust That heals...and heals...and heals Uranus! She cries. "Wild Ass!" I reply. "I am set on you!" My Wild Ass prances "For I am Set, my Nepthys My sweet Wild Ass

Saturn am I! Shivah am I! I AM! I am Atman! THAT! I claim you Dar Nepthys THAT we may be ONE!" In Atman hide the Secrets of Maya Terrible Maya (When we are in Her Claws) Is ind in Atman There is a reversal in Atman Of subtle beauty Maya becomes God's Will And I am as God In Atman. I am as God, Will Supreme Soft as a Feather Strong, gentle, wise and firm, Free! I am Atman! I am Atman. I am Free. I am He. In Atman, I AM As God in Atman. Free! I am Atman!


I come to claim your dar In Binah tonight For we are in Binah Deep set in Binah

powers tonight






1883 SCARABEUS Golden Fire in my Heart, Immortal! Dar Sacred Beetle Flaming in my breast! Immortality Hidden in the dung of my existence! That filthy dung I roll across my S y For all to distain Hides The Stone of the Wise from prying eyes And the Mid-night Sun Hidden by dung-li e Earth Yet lighting the Moon Hides behind my life lighting up my Soul As I roll my dung Ma ing Soul immortal As I roll my Stone

I met Minerva just now near her tree Resting from battle Her helmet on her nee Hair tumbled on breasts Parted by brass, surrounded by steel plate Dar nipples glistened With dew-li e sweat of war Pale arms quivering Eager for battle's harsh life-death embrace Yes! She said to me. Hell yes! she said. Get laid! Enter the battle. My Virgins serve me well, my son! Get laid! Let your juices flow! (She spit an olive pit) Get in there and fight! She gathered her pale s irts around her hips Stood, covering strong thighs Too her shield, sword, helmet With war shrie was gone










1884 LOVE IS THE LAW Do what thou wilt is the Whole of the Law The time of The Will Bursts forth Now, in the Spring Implacable bud! Let your Love burst forth and blossom freely Thunder of roses Unfettered by harsh will Love willed to be Free To soar with on Her Wings into New Heavens Over pure New Earths Love is Will purified Love is Her own Law! Sun is born again in primitive Light With Arian Force In the Spring House of Mars New Life Exploding

Juices of Spring wash us from Winter Womb As Spring buds push out We drop from Her belly Li e damp, new born colts This is the time to re-SOL-ve our new lives With Nature's Forces Supporting and healing As Old Winter dies MAY EVE Walpurgis Night, the time is right, The ancient powers awa e. So dance and sing, around the ring, And Beltane magic ma e. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, For ever and a day. New life we see, in flower and tree, And summer comes again. Be free and fair, li e earth and air, The sunshine and the rain. Walpurgis Night, Walpurgis Night,


From cold Winter's Icy dar Gives force to our Wills Time of re-SOL-ution We are born again






Upon the eve of May, We'll merry meet, and summer greet, For ever and a day.

1885 As magic fire be our desire To tread the pagan way, And our true will find and fulfil, As dawns a brighter day. Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, For ever and a day. The Let And And pagan powers this night be ours, all the world be free, sorrows cast into the past, future blessed be!

Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, For ever and a day. Doreen Valiente "Witchcraft For Tomorrow", pp. 192-193 INVOCATION OF THE HORNED GOD By the flame that burneth bright, O Horned One! We call thy name into the night, O Ancient One! Thee we invo e, by moon-led sea, By the standing stone and the twisted tree. The we invo e, where gather thine own, By the nameless shrine forgotten and alone. Come where the round of the dance is trod, Horn and hoof of the goatfoot god! By moonlit meadow on dus y hill, When the haunted wood is hushed and still, Come to the charm of the chanted prayer, As the moon bewitches the midnight air. Evo e thy powers, that potent bide In shining stream and the secret tide, In fiery flame by starlight pale, In shadowy host that rides the gale, And by the fern-bra es fairy haunted Of forests wild and woods enchanted. Come! O come! To the heart-beat's drum! Come to us who gather below When the broad white moon is climbing slow Through the stars to the heaven;s height. We hear thy hoofs on the wind of night! As blac tree-branches sha e and sigh, By joy and terror we now thee nigh. We spea the spell thy power unloc s At solstice, Sabbat, and equinox,











Word of virtue the veil to rend, From primal dawn to the wide world's end, Since time began--

1886 The blessing of Pan! Blessed be all in hearth and hold, Blessed in all worth more than gold. Blessed be in strength and love, Blessed be wher'er we rove. Vision fade not from our eyes Of the pagan paradise Past the gates of death and birth, Our inheritance of the earth. From our soul the song of spring Fade not in our wandering. Our life with all life is one, By blac est night or noonday sun. Eldest of gods, on thee we call, Blessing be on thy creatures all. Doreen Valiente "Witchcraft For Tomorrow" pp. 190-191

Diana, queen of night, In all your beauty bright, Shine on us here, And with your silver beam Unloc the gate of dream; Rise bright and clear. On earth and s y and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We as your boon. May fortune's favor fall Upon true witches all, O Lady Moon!

By the not of one The spell's begun. By the not of two It cometh true. By the not of three Thus shall it be. By the not of four 'Tis strengthened more. By the not of five So may it thrive. By the not of six





Doreen Valiente "Witcraft For Tomorrow" pp. 189-190 THE SPELL OF THE CORD

The spell we fix. By the not of seven The Stars of Heaven.


1887 By the not of eight The hand of fate. Byt the not of nine The thing is mine.

O ancient ones of heaven, earth and sea, We chant the coven spell, thus shall it be! To music of the night-wind blowing free, We chant the coven spell, thus shall it be! The owl hoots within the hollow tree, The blac cat runs by night silently, The toad beneath the stone dwells secretly, We chant the coven spell, thus shall it be! To We To We By By We We moon that draws the tides of air and chant the coven spell, thus shall it god that bides beneath the greenwood chant the coven spell, thus shall it

witches' garter bound about the nee, staff and cauldron and all powers that be, will the thing in our minds we see, chant the coven spell, thus shall it be! (Pause..........)

The Spell is flowing li e the sea, The spell is growing li e the tree, Li e flame that burns and blazes free. We chant the spell, thus shall it be! We chant the spell, thus shall it be! We chant the spell, thus shall it be! IT IS!

Doreen Valiente "Witchcraft For Tomorrow" pp. 181-182 INVOCATION (traditionally used after the Communion of the five senses) Diana of the Rounded Moon, The queen of all enchantments here, The wind is crying through the trees, As we invo e thee to appear. The cares of day departed are, The realm of night belongs to thee; And we in love and inship join With all things that are wild and free.







Doreen Valiente "Wichcraft For Tomorrow" pp. 188-189 THE COVEN SPELL

sea, be! tree, be!


1888 As powers of magic round us move, Now let time's self dissolve and fade. Here in place between the worlds May we be one with nature made. Thy consort is the Horned One, Whose sevenfold pipes ma e music sweet. Old Gods of life and love and light Be here as merrily we meet! For ye circle's round we tread, And unto ye the wine we pour; The sacred Old Ones of this land, Ye we invo e by ancient lore -By magic moon and pagan spell, By all the secrets of the night, Dreams and desires and mystery, Borne on the moonbeam's silver light. Now may we hear, or may we see, Or may we now within the heart, A to en of true magic made, Ere from this circle we depart. (Pause...........) O goddess-queen of night, O Horn'ed One of might, In earth and s y and sea May peace and blessing be!





Doreen Valiente "Witchcraft For Tomorrow" pp. 168-169

1889 The Pentagram I invo e Ancient Powers of The Star The Powers of Five The Spiral Powers The Powers of Earth I invo e the Ancient Powers of Life Star in the Circle In the Iron Circle Quaint, ancient symbol So ancient, primordial and timeless Dar symbol of life On planets bearing life Deep in DNA Deeply branded in the Heart of our Earth Touchstone of Wisdom Of Ancient Knowledge, NOW, Living in the stars I call out through the Circled Iron Star For my Star Power Out through the Galaxies Claiming Dar Powers Similodon

Is that you that I hear? Your footsteps on the ground above my head. Your hands apon the headstone that bears my name. You are a dweller in the night! Beware I bite! On cloa as blac as sin, I float, I fly. In hunger burning bright, sea ing prey. Life is flowing deep within. I send it bubbling fourth. and then I drin it in again. Another night, never day. Away away, into the dar I flee! where I might hide. waiting for another night. Did you hear? Did you see? Do you flee? Or is that your hand I find near mine? In the dar ! Dwellers in the night! Beware we bite! Similodon











1890 PANDEMONIUM Hi, ho, it's Spring again, Out of my eye's corner I thought I saw the Horned Man, the Green Man Charging down the glen, It was not Pan, I did not get that freezing in the bone, Half fear, half ecstacy. Perhaps I was mistoo , And only wished I saw,

Traveling in a wave of liquorous riot, George 'something' and the Destroyers

In the autumn of the lightnings, in the mighty-voic`ed throng In the twilight were the offerings, with both chants and full-th roat song: These the People, born to silence These the See ers, born to sight These the Wanderers, born to roaming These frail Humans, born to night... In the winter's swirling blizzard, in the qua ing of great In the

night-blac child of charring, in the wavering, fitful breeze: These the Wicca, see ing nowledge These the Shamen, nowing care These the Students, always reading These the Hopeful, who despair... In the spring-tide's joyous growing, in the flower and the leaf In the summer's dearth and plenty, saving up to sto e Belief: Hear the Mother, gentle-voicings Hear the Father, rumbled whisper Hear the Children, gay and laughing Hear the Many -- sing your vesper... Now the Bard and Druid gather Now the Priestess calls afar







Sonia Broc


And maybe Pan is playing in a roc




New Words & Old



Now the Time to Watch and Listen Now the Time to practice more! +*+*+ Kihe Blac eagle



Falling Circling s yward on wings of fire, Drawn aloft by heart's desire, Endless expanses of starry night, In Endless freedom he finds his delight. Down below whispers rise to his ear, The green earth lays calling, calliing him near, Circling s yward he hears the sweet call, And folding his wings, begins the great fall. Wind whispers then sings then a great roar, From the high heavens his body he tore. Faster than Eagle he falls to the ground, Till even the s y's call was lost in the sound. Below lays the Earth, she holds out her arms, Enfolding her Lover with her Endless charms, Deeper he plummets into that fair place, Blinded and bewildered by her loving grace. Mountians and hills, river and sea, Summon him near, and answer his need, Stretching her arms, she gathers him nigh, As stoneli e he falls, a mote from God's eye. Hurry, oh hurry, she bec ons him come, As mountains surround him, bloc ing the sun, His breath is fire, igniting her love, Her lover returns, from Sun far above. Deep in her body he plunges his fire, Passion to passion, fire stri es desire, Shudderingly, sha ingly, he rises above, Surrounded by the warmth of his Lady's love. Sin ing once more, she pulls him near, Gathering him close the stars reappear, Deep in her body, awaiting the day, Till once more, s yward, He rises to play.

A Healing Spell Wrap thee in cotton Bind thee with love Protection from pain Surrounds li e a glove. May the brightest of blessings Surround thee this night. For thou art cared for, Healing thoughts sent in flight...












1892 Banishing The Circle By: Devin Storm The Circle is open But not forgotten The Circle is unbro en Nothing is forgotten The Circle is free Nothing is EVER forgotten Blessed Be! by Devin Storm

Fool! Fool! Fool! Where is thy strength now oh mighty warrior? In the hands of another? Oh trusting fool that thou art, Have you no experience to teach you better? Thou hast lived many years. Where is thy wisdom? Even the youths now better. Keep your own counsel, old one, And be safe; share it and die. Stand alone against the world And increase your strength a hundredfold. Build you thine own armor and fight; Forge thine own sword with the blood of life And none can touch thee. But you, you fool, You have put your trust in another, A veritable stranger in your own camp. Who is the wiser? I as , The giver or the ta er? Methin s you tread a dangerous road. Wal easy, old one; pay heed to your steps. Perhpas there is hope, yet. Survival may still be yours, But at what price? A price I willingly pay. Enough said, young counselor. HYMN TO ARTEMIS by FRATER U.'.D.'. Artemis, my sibyl sibling



The Fool By: Stormy Gael




huntress of the earthy s ies, wayfaress in silver rippling in your hands my power lies ...


1893 lies my dream and all my ma ing muted might in liquid pose, lies my giving and my ta ing, caressing friends and smiting foes in your light and metal sheen, waxing, waning, touched, unseen, ever-moving curv d bow ever-whirring arrow's flow to the core of mine own heart hitting mar , a gentle dart stri es my body, stri es my soul, fondles part and fondles whole towards my ever-pulsing spell: give me heaven, give me hell ta e from me what ma es me sin with your sleight of hand and win Goddess of the nightly sweep, through the starlit mires seep, never solemn, yet possessed, by your mastery expressed, all your vision's harvest eeps ... all your vision's harvest eeps ... Today the Moon is There Hugh Read

In that Of mind Lord of Can you

mighty, non-human Power Place that Is Not the Galaxy hear my cry

For fulfilment of my bro en being Faulted, crac ed, torn From that first painfilled day Of savage, late birth Send to me streamers of healing power That will ma e me new Of more eternal stuff Than this failed human Being is moulded from...fill in the sad crac s Seal the aweful brea s Smooth and fill the fissures With eternity That I may serve humanity wisely
















With pleasure and joy Being more than human Helping others grow


Into the same places of dar


1894 That are full of light That I hunger to touch And to feed upon Touch me now, this day Lord of the Galaxy Put me on thy Way Lord of the Galaxy Put me on my Way the witches ballad Oh, I have been beyond the town, Where nightshade blac and mandra e grow, and I have been and I have seen What righteous fol would fear to now! For I have heard, at still midnight, Upon the hilltop far, forlorn, With note that echoed through the dar , The winding of the heathe horn. And I have seen the fire aglow, And glinting from the magic sword, A nd with the inner eye beheld The Horned One, the Sabbat's lord. We dran the wine, and bro e the bread, And ate it in the Old One's name. We lin ed our hands to ma e the ring, And laughed and leaped the Sabbat game. Oh, little do the townsfol rec , When dull they lie within their be d! Beyond the streets, beneath the stars, A merry round the witches tread! And round and round the circle spun, Until the gates swung wide ajar , That bar the boundaries of the earth, From faery realms that shine afar. Oh, I have been and I have seen In magic worlds of Otherwhere. For a ll this world may praise or blame, For ban or blessing nought I care. For I have been beyond the town, Where meadowsweet and roses grow, A nd there such music did I hear As worldly-righteous never now. Enjoy!!!!!!! Blessed Be Inquisition Again the burning came, She felt the heat, the searing pain a cry lanced through her heart "Why, My Lady, Why" She lay quietly, remembering












lost within the labrynth of the past and the future she did not feel the bite of the cruel blade.

1895 Bleeding, moaning, she saw the man his face, and heart mas ed with blac she new his choices and his pain Oh, to cause pain, to accept his own if only she could Touch him, Heal him. "I love you" she whispered dar eyes calm, yet full of pain "Don't " cried the man "I want to see you die" "I love you and forgive you" she said tears rolled freely down her chee s Again, and again the searing pain As the man applied the red hot blade "Do you still love me, and forgive me" he screamed? Despite the pain she answered strongly "I do", She smiled "Blessed be" she whispered. A wave of pain sent her among the stars. "My Lady" she cried "I'm frightened" Strong arms held her close "You have done well my child, rest now" The man watched as the blade grew cold As the young body before him cooled tears streamed down his face and he whispered "Forgive me" 2 Ritual Prayers Copyright 1991 Anahita-Gula (pseud.). May be reproduced with ac no wledgment.

We clean this night our altar and our room To build our Temple. Here then, we have spread The pentacle, athame and the broom, With God and Goddess candles at the head. So dress we now our Priestess in her Crown: The Circle's cut in perfect Trust and Love. So call the Quarters, dance the Witches' Round And bec on down the Moon from high above. Sept. 1987. Another sample: this one is sung to the "Witches' Rune": (Introduction is spo en, as an Invocation) "Indeed, they occupy the throne room together. In the divine chamber, the dwelling place of joy,









Before them their gods ta e their places. To their utterances their attention is turned." From the A adian Hymn to Ishtar.



1896 Lord of Sun and Lady Moon, Dar at night and bright at noon, See my off'ring, hear my call: Lord and Lady, guard us all. S y-God An, Earth-Goddess Ki, All do honour unto thee. Spread your seed upon the ground, Bring forth life fecund and round. Holy Queen of living things, She whose bloom the summer brings, Bless us, Lady, give us cheer As we wander through the year. Royal Shepherd, Mountain King Lofty Bull of whom we sing, Fill our bowls with waters sweet, Spread the seeds of corn and wheat. Bless our lips and bless our breast, Guide us gently to our rest. Bless our sheep and bless our corn, Ease our grief when we must mourn. Sing the song and join the rite, Praise the day and bless the night. Than the Gods for what They bear: Earth and Water, Fire and Air. November 1983. I may be reached at P.O. Box 732, Station B., Ottawa, Ontario, Canad a.




1897 "Rainbows" Jennifer Holding Where dwelleth my Lady in this land of Night? She dwelleth in stars and satin moonlight. She veileth her visage 'neath clouds spun of sil , And the Night-S y's a river of my sweet Mother's mil . Where dwelleth my good Lord on this Summer's day? He dwelleth in birdsong and fragrance of hay. He sleeps by the river with pipes in his hand, And he sends his love smiling through the fruit of the land. Where dwelleth my Lady at Morning's first light? And where is my Lord on the eve of the Night? At Luna's last shining, or Sun's final ray, Their passion paints Rainbows 'tween the Night and the Day!

ELEMENTS Fire on Fire Light and Power, Warmth and Energy They did generate. Earth joined them then To Life She gave Birth And solid Foundations built. Along came Water Some Channels to carve Through which all Energies flow. Around them All The Air did blow Winds of Thought and Deed intertwined. Power raised, Power spread Thus It Was So Mote It Be. .....Alernon ........from RMPJ Oct. '86 This article is excerpted from the Roc y Mountain Pagan Journal. Each issue of the Roc y Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.!






1898 BATTLE HYMN OF THE ERISTOCRACY (Tune: Battle Hymn of the Republic) 1. Mine brain has meditated on the spinning of The Chao; It is hovering o'er the table where the Chiefs of Staff are now Gathered in discussion of the dropping of The Bomb; Her Apple Corps is strong! Chorus: Grand (and gory) Old Discordia! Grand (and gory) Old Discordia! Grand (and gory) Old Discordia! Her Apple Corps is strong! 2. She was not invited to the party held on Olympic; So she threw a Golden Apple, 'stead of turned the other chee ! Oh, it crac ed the Holy Punchbowl and it made the nectar lea ; Her Apple Corps is strong! 3. For the Apple Hera offered Paris all the wealth she could; Athena promised that his enemies bodies would be strewed; But Aphrodite offered Helen - and EVERYONE got screwed! Her Apple Corps is strong! THE PRETTIEST ONE (Tune: To God Be The Glory) by Talespinner 1. To Goddess be glory, we all will have fun! And warm is our love of "the prettiest one", But warmer and glowing and deadly will be The planet Earth after they start World War III. Chorus: Hail Eris! Hail Eris! Hail Eris! Hail Eris! Reality comes from the But all can be changed Let the Goddess be praised! Let your glasses be raised! mouth of a gun, by "the prettiest one."

2. To Goddess be glory, we've hardly begun To alter our minds for "the prettiest one." To the Ultimate Mindfuc our allegiance we pledge; We'll push all the greyfaces over the edge! The Lady's Brothel (to the tune "Nonesuch" also used for the "Lady"s Braisle") For She will bring the bugs in the Spring And laugh when She's deflowered. When She's in heat, She'll give you a treat, But you'll get disemboweled. She rots the grain and spreads ptomaine, When fruits of fall displease Her.




The moons and suns all turn their buns In joint attempts to freeze Her. - by Steven Posch-Coward (1980)

1899 The Cauldron Chant by Ammond ShadowCraft We form the Circle, The Circle most round. We form the Chalice, The Chalice now found. We to We To call the Goddess, meet the great need. call the God, plant His fertile seed.

We call the quarters, which we call four. We summon the powers, that contain the force. We stir the Cauldron, from which we were born. We call the Gods, from whom we were torn. We say the words, which lead us round. We pass the iss, with our lovers found. We in We in We on We in face our dreams, nights psychic flight. face our hopes, bright moon of the night. face our fears, the Dar Lords Horn. face our failure, the Mothers new planted corn.

We live our lives, druming and dancing on the meadow. We confront our Death, in the dancing moon light shadow. Our paths run quic ly, on fleet foot and wing. Our Circle is joyous, with our Queens and our Kings. Let our little Circle be happy, with Bell, Bowl or Bow. And form now this Circle, with gracious Love, Joy and Hope. BLESSED BE




1900 CELTIC CIRCLE DANCE copyright 1984 W. J. Bethancourt III recorded: CELTIC CIRCLE DANCE WTP-0002 tune: Same Old Man/Leatherwing Bat Hi said the Norn, sittin in the sand once I tal ed to a great Grey Man spun three times and said with a sigh "Hadn't been for the Runes had his other eye!" Chorus: hi diddle i diddle i day hi diddle i diddle i diddle ay hi di diddle i diddle i day fol the din a dum diddle do di day Hi said the Lady, dressed in green prettiest thing I've ever seen she went down underneath the hill and came bac out of her own free will Brian Boru, on Irish ground wal ed three times the Island round Norsemen came loo in for a fight just another Irish Saturday night! Hi said Lugh on the banquest night a poet and a player and a good wheelwright a harper and a warrior and none the least: a Druid and he got in to the Feast! Harold Haardrada's face was red! Came to Britain and he wound up dead Stamford Bridge is where he's found got six feet of English ground The Legion with it's Eagles bright marched into the Pictish night met them there upon the sand gave em up to the Wic er Man! Eight-legged steed and hound of Hel the one-eyed Man, he loves ya well fire burn and fire spar are you then feared of the dar ? The Circle forms, the Circle flows the Circle goes where no man nows Hail to the Lady, one in three: Present is Past and Past is Me! Rhiannon's Birds are still in flight all thru the Day all thru the Night Hail to the Lady, one in Three Present is Past and Past is Thee!