Feng Shui the Witch Way

Feng Shui the Witch Way
by Freya Ray

We pagans are an eclectic bunch, right? Here is my particular witchy perversion of some of the fundamentals of feng shui. Basically, feng shui gives us a neatly categorized system that we can use to manipulate our outer reality. It's one big metaphor. The layout of our space corresponds to the layout of our lives, and changing one can affect the other. Creating a love altar is powerful. Creating it in the love corner of the house magnifies its effect.

Before we start, let's do a little self-inventory, just to prove to you that this whole thing has some relevance for you. Draw a square/rectangle that represents the floor plan of your house (the outer perimeter). If your house is not a rectangle, draw it as one anyway. By which I mean, if there's a chunk taken out, creating an "L" shape, draw the lines out until they complete the rectangle. Then you have a "missing" part of your ba gua. Ba gua literally means octagon, and believe it or not that's where we're heading with this rectangle concept. On the other hand, if one room is pushed out slightly, it might be "extra" stuff, and the overall line of that wall excludes it. With me so far?

Next mark the eight corners of your rectangle. Just checking to see if you're paying attention! I mean, the four corners, and the center of each wall. Now, either in your mind or by doing a walkabout, evaluate the current status of each of those eight sections. Describe them briefly on your piece of paper, using words like: neat, messy, cluttered, sparse, chaotic, dusty, clean, attractive, full, useful, empty, sacred, neglected. Really do this, as I think you'll be impressed by what you find in the next section.

(Pause.) You back? Let's see what your metaphor reveals to you. Here's the function of each of the eight corners. The ba gua is laid out over your house, as if you were standing at the front door looking in. In the center of the wall where your front door is located is career. The corner to your right is travel and helpful people. The middle of the right wall is children and new ideas. The back right corner is love and marriage. The middle of the back wall is fame. (In feng shui "fame" is the face or image you present to the world, rather than "I've got to be a rock star.") The back left corner is abundance and money. The middle of the left wall is health and family. The corner to your left is self-knowledge.

For example, let's say you described your back right corner as cluttered and dusty. Take a look at your love life. Is that an accurate description? Do you feel surrounded by ghosts of relationships or issues past and not sure how to clear that crap out of your romantic life? Well, the easiest place to start is by clearing that crap out of your love corner, and building an appropriate altar there.

Go through each corner and see how your assessment describes that area of your life. Then prioritize. Life is easier to handle if we do one thing at a time. Before you launch a plan to do up each corner, start with the one that feels most pressing to you. It could be the most neglected space physically, or the one that's weighing most heavily on your mind psychically. I should probably confess here that generally, in house after house, the back left and back right corners get more than their equal share of attention in my life. But hey, we all want to get paid and laid, right?

Clutter is the enemy of good feng shui. Feng shui deals a lot with chi, which is good energy, and sha, or bad energy. Sha is harsh, and travels in straight lines. Having your house directly at the end of a busy street is bad, as all that rapid, harsh energy blasts right at your house. Chi, on the other hand, travels in curves and spirals. Sounds a bit witchy, doesn't it? The overall idea is to entice chi to visit the areas of your life that need more energy. Actually, the ultimate goal is to get chi circulating freely throughout your entire life, but we're going to start with one area first.

Chi cannot worm its way into a stack of magazines, or inside boxes, and is overtly repelled by dirt and dust. Chi is quite finicky, in fact, and must be seduced by open spaces and shiny objects. Lure good energy back into a neglected area of your life by creating a space anyone would want to visit.

Step one is to clear out the area. Do this thoroughly. If you've got a situation in your personal life, why not just pull everything out of there? It will be worth it, I promise. Pull all the stuff off the piece of furniture, perhaps move the furniture. Clear a few feet in all directions. Now clean it. Dust, vacuum, smudge, clean the windows, wipe the baseboards, get the cobwebs.

Sit back and take a deep breath. See how you feel. Let's say you're working with your love corner. Do you feel like there's a greater sense of possibility now? Do you feel the beginnings of new hope wafting through you, bourne on a breeze of freely circulating chi?

Bring into your mind what you'd like to create in your love life (or with your children, travel plans, career, etc.) This vision might be crystal clear in five minutes, or you may spend a few days on this part of the process. But wait to start creating again in that area until you have an idea of your goal. Clarity is intent's best friend, and no altar is going to be of any use without clear and focused intent.

Once you have a plan, it's time to create a space that will support that plan rather than hinder it. In areas of your life that are more acceptable already, you may decide to leave random things there. Like, if you feel pretty good about your general state of self-knowledge, and that's where the CDs and stereo live, you might just dust it off and call it good. But the area you're working on now is your biggest issue, and you might as well get obsessive about using this metaphor to turn it around.

Only put things back in the corner that support and represent your vision. You are creating an altar or shrine to revitalize a neglected or unsuccessful part of your life. Start with a decision about furniture. What would best represent your intention? For the wealth corner, you might decide on a heavy glass-fronted cabinet with decorative pieces inside it, or an immense aquarium. For the love corner, a handcrafted table with elegant lines to support a more traditional altar arrangement. If you've got three children and they're all experiencing different issues in their lives, you might hang three small shelves on the wall, each dedicated to one child.

Get creative, and remember to think metaphorically. If you've got money issues, the money corner is not the place you want to put the table with the trick leg that has to be propped up just so in order to remain standing. Do not allow a plant you placed in the health corner to die of neglect or creeping crud.

If the corner you're concerned about is one that's missing, you've got a couple of options. If you can, do something outside that extends the energy of the house out to that missing section. You could put a concrete bench or a lamppost to mark the corner, or plant flowers to draw energy there. If you don't have that option, you can use mirrors to draw energy in from outside. If you've got these kinds of special issues, there is a library of books on feng shui available at your favorite metaphysical bookstore, or you could find a consultant to assist you.

The furniture's in place, now it's time to decorate. Carefully select items that feel like they represent your intention. Now is when you get to work with color. Here are the color correspondences:

• Career: black
• Travel and helpful people: black, gray, white
• Children and new ideas: white
• Love: red, pink, white
• Fame: red
• Wealth: red, blue, purple
• Health and family: green
• Self-knowledge: green, black
  

This is just one way of doing the colors, and actually, the way I define the corners is just one way of doing that too. Feng shui is an ancient art and science, and there are lots of different opinions, just as you can ask three different pagans what the east represents and get three different answers. Use this information as a launching point and do more research if you're moved to, but most importantly use your intuition as the final judge.

I mentioned shiny pretty things earlier. Chi likes mirrors, electrical things including lamps, fresh flowers, fish, plants, sparkly crystal balls, candles, incense, crystals, pictures, fountains and offerings. Many of the standard altar items are consistent with feng shui recommendations.

Let's design a sample love altar. In the back right corner of the house, you've placed a polished rosewood table under a sparkling clean window. On the other wall, you've hung a rose-colored glass mirror, a collage representing what you seek to create in your love life, or a picture in rose tones that speaks to you of love. Perhaps a Renaissance couple surrounded by angels, or a stylized nude couple staring into each other's eyes.

Under that, you arrange an attractive altar on the table. You put fresh flowers in the clear glass vase every week, always in red, white and pink shades. Two large white pillar candles stand near each other, speaking to the twin flames of your love. Or two red ones, speaking to the passion you intend to ignite. A scroll bound with red ribbon contains a clear, concise description of the relationship you seek to create. A small photo of your still-in-love grandparents on their fiftieth anniversary lives in a silver frame. Rose quartz, an incense burner, a small cross-stitch of a picket fence with cute little flowers in front of it and the first gift your husband ever gave you complete the arrangement.

As you arrange things on the altar, keep your intention clear in your mind. This is a powerful process because it anchors your intention into physical form. Affirm your intention as you create, again as you pass the altar, again as you light or blow out candles or incense, again as you dust, again as you rearrange and refresh. You must keep the energy moving there - setting it up once and walking away will only bring temporary change. For a truly uplifting metaphor you must continue to support its vibrancy. The most powerful chi in your home is your own, so you must entice yourself there as well.

Watch out for others who might damage your metaphors. For example, feng shui says that in a house with many more windows than doors, the children will tend to be uncontrollable. The cure for that is to place bells on the front door. Don't ask why, it's an ancient magical system. As a teenager, my family moved to a house with many floor-to-ceiling windows throughout the house. My mother hung bells on the front door because she liked the sound, never having heard of feng shui. I took those bells off the door and hid them over and over and over. Our power struggle was clearly manifested around that particular psychic alarm system, which I resented fiercely.

Without knowing why she's doing it, your unemployed wife might keep stacking old papers in the career corner. Your roommate who can't quit spending money to save her soul might swipe the candles off the wealth altar to put on the dining table. Or the child who hates going on family trips might keep setting coaster-less drinks down on the travel altar. They are reacting to your attempts to change the energetic balance of your lives. You can negotiate with them, asking them to respect the newly cleared place. Or, see if you can't get them to articulate their fears about the issue. "Okay, Mommy and Daddy like to go on trips, very much. Is there any way we can make this fun for all of us? Or perhaps you'd like to stay with Aunt Jackie?" Your family will make their areas of resistance known clearly, if you watch their actions with metaphorical eyes.

Have fun with it. And expect a miracle or two.

Freya Ray is a professional psychic, shaman, write, and teacher. In readings she accesses the Akashic records and the client's Guides, bringing her clients the most useful information available for life's challenges and adventures. Her writing has appeared in the Sedona Journal of Emergence, the New Times, the Awareness Journal and the Magical Journal. She can be reached for comment or for psychic readings by phone at (206) 276-4290 or freya_ray@yahoo.com For full information on her practice and a writings archive, check out http://www.freyaray.com

Basics of Druid Magic (part 4)

The Druid's Eight-fold Year

The Druid's year is divided into eight spiritual high days. Four of these are solar and masculine days. They correspond with the summer and winter solstices and the spring and autumn equinoxes. The other four are considered lunar festivals and are associated with feminine energies.

Samhain (October 31): Samhain is the Druidic new year. This is a time when the veil between this world and the Otherworld is thinnest. It is believed that all souls who died within the previous year move on to the Otherworld to be reincarnated. This is a time to connect with one's ancestors. Bonfires, costumes, jack-o-lanterns, and apples are all part of the lore of this day.

Alban Arthuan (the Winter Solstice, December 21): This is the winter solstice and shortest day of the year. It is traditionally celebrated with bonfires, yule logs, evergreens (such as holly, pine, and ivy), stag horns, and bells. Ancient Druids performed a rite of cutting mistletoe from oak trees with a golden sickle on Alban Arthuan.

Imbolc (February 1): Imbolc is the Celtic candle festival. It marks the middle of winter. A single candle is kept burning from dusk until dawn upon this day.

Alban Eiler (the Vernal Equinox, March 21): This is the spring equinox. It is usually celebrated with colored eggs, rabbits, and other symbols of fertility and virility.

Beltane (May 1): Beltane marks the beginning of the Celtic summer. It is celebrated with free sexuality, may poles, gathering flowers, feasting, and making-merry.

Alban Heffyn (the Summer Solstice, June 21): This is the longest day of the year. It is celebrated with needfires, leaping between twin bonfires, rites of inspiration, and picking sacred solar herbs.

Lugnassadh (August 1): This is a Celtic harvest festival. It is celebrated with sports, games, and other festivities.

Alban Elved (The Autumn Equinox, September 21): This is the Druid Thanksgiving. It is celebrated with feasts, harvest fruits and vegetables, corn husks, and wicker men.

The solar festivals, the Albans, are celebrated with a ritual or a ceremony. The lunar festivals may be celebrated with a party or social. Of course, there are no prohibitions against combining a ritual and a social event. However, the main focus of the Albans should be the ceremony, and the main focus of the lunar festivals should be social.

Basics of Druid Magic (part 3)

Elements of a Circle and Circle Casting

All magic should take place within a magic circle. This circle is a magical place outside of space and time that protects the magician from negative influences during his workings. The circle is a symbol of infinity and eternity in that it has no beginning and no end. The circle is created with a sword, dagger, staff, or wand. A properly created circle creates a boundary, or magical force field around the magician. This field stretches out across the dimensions, and can be visualized three dimensionally as a sphere. The circle serves as an amplifier for the energy the magician is building up inside it. It contains this power until you are ready to release it. All supplies and implements should be within the circle before you cast it. Crossing the boundary of the circle once it is cast is deemed unwise.

The basic elements of the circle include candles and representations of the elements of earth, air, water, and fire. An alter with a pentacle or other magical or spiritual symbol may also be included. A candle is placed in each of the four cardinal directions: East, South, West, and North. The colors of these candles are different for the Druids than they are for other traditions. A red candle in the East represents the rising sun. A white candle in the South represents the noonday sun. A grey candle in the West represents twilight. A black candle in the North represents midnight. (Side note: OSC recommends larger pillar type candles for the elements, as opposed to tapered candles, for group ceremonies. These are long lasting and can be used over and over again. Black and grey candles can be difficult to find. We're not staunch traditionalists, so these can be substituted. A very dark blue can be substituted for black. Silver or a very light sky blue can be substituted for grey. If you prefer to stick with tradition, candle making supplies are available at many arts and crafts stores.) East is governed by the element of Air represented by incense, South by Fire, West by Water, and North by Earth represented by salt. A fifth element of Spirit dominates the center of the circle. The elements of fire and air are associated with the Father, God, and masculine energies. The elements of earth and water are associated with the Mother, Goddess, and feminine energies. The boundaries of a circle can be marked with stones, if desired.

Before creating a magical circle, the magician should be well grounded and focused. There are many ways to do this, OSC (Old Order druids) recommends either the "Rite of Three Rays" and the "Gnostic Thunderbolt".

The Rite of Three Rays

Description:

This Rite is the equivalent of a druidic Gnostic Pentagram Ritual. Instead of the Pentagram, it uses a form known as the "Awen", which is three rays eminating from a central point.

The right (gold) ray represents the masculine attributes of the Sun,

The left (silver) ray represents the feminine attributes of the Moon,

The center ray (the crystal ray) represents both and neither, the ray of possibility.

Procedure:

1. Raise the arms above the head, taking in a deep breath. As you lower your arms, intone the vowel "I". Make sure that your breath ends just as your arms hit your side.

2. Repeat this last step, except intone "A" as you lower your arms.

3. Again, repeat this step, but intone "O".

4. Finally, repeat the step, but intone all three sounds (I, A, O) together into one continuous sound and breath. Picture the rays as you draw them. The "I" is the left ray, the "A" is the middle ray, and the "O" is the right ray.

The Gnostic Thunderbolt

Description:
The Gnostic Thunderbolt is a mutation of, and can be used interchangeably with, the Gnostic Pentagram Ritual. It's purpose is to imbue motivation and momentum to the participants, whilst banishing unwanted influences at the same time. It is highly recommended for opening a temple, and as a preliminary to other work, but is not well applied to healing aims.

Techniques Employed:
Breath control, sound concentration, image concentration, sound vibration.

Procedure:

1. Inhale. Starting just beyond the head, either shoulder, or either hip, draw the first point of the Thunderbolt. Simultaneously, visualize a blue sphere lighting up between the eyes, and sending a thread of light to the point. Vibrate "Iiiiii..." in a high-pitched tone until the lungs are emptied.

2. Inhale. Trace a straight line from shoulder to opposite shoulder or hip, or from the head to either hip. Visualize a yellow sphere lighting up in the throat, sending a thread of light to the second point. Vibrate "Eeee..." in a slightly lower tone.

3. Inhale. Trace a second line, again as if drawing a pentagram. Visualize a red sphere in the center of the chest, and sending its light to the third point. Vibrate "Ahhh..." in a tone lower than the previous vibration.

4. Inhale. Trace a third line. Visualize a purple sphere in the genital area, sending its light to the fourth point. Vibrate "Ohhh..." in a lower tone.

5. Inhale. Trace the fourth line. Visualize a green sphere encircling the feet and disappearing into the ground, and sending its thread to the fifth point. Vibrate "Oooo...".

6. Do not draw the closing bar of the pentagram! Instead, remain completely motionless and hold your breath for as long as possible. Concentrate your attention fixedly on the sound of your blood rushing through your carotid arteries. Know that the rumbling you hear is the eternal explosion of the Thunderbolt. You are part of the thunderbolt, moving endlessly and mindlessly onward.

7. Continue to hold the image and sound in the mind while holding your breath. When you finally must breathe, envision the thunderbolt fragmenting with a tremendous roar and sending octarine sparks into and through you.

8. Repeat the seven steps above, drawing the thunderbolts about you to describe a 3-dimensional shape of whatever kind suits you.

9. Declaration of intent, i.e. "We will that we never end where we had begun. We will that we shall begin."

Drawing casting the circle is usually done clockwise with a staff, wand, athame, sword, hand, or other magical phallic object. It is useful for participants to visualize blue, protective energy streaming out of the object to create the circle. The boundaries can be visualized as a circle or a sphere surrounding the participants. The High Council of OSC like to visualize this energy as blue flame. We usually use this symbolism in the ceremonies we create for our chapters. Elements of Air, Fire, Water, and Earth are consecrated. Then candles are lit in clockwise order starting with the East. Once this is done, the circle has been cast.

Once a circle is cast, magical spellwork, rituals, and ceremonies can be performed. Gods, goddesses, or other spirits can be invoked or invited in. More power can be generated within a circle by walking around inside it clockwise thus building up the energy inside. Chanting and/or drumming inside a circle can also build up the energy within. Walking counter-clockwise within a circle is used for banishing rites and ceremonies.

After the ceremony is complete, the candles are extinguised in reverse order. Whatever deities or spirits were invited into the circle are thanked for their presence and asked to depart in peace. circle is broken by making a counter-clockwise sweep with the staff or other object. The energy from the circle is now sent out into universe to fulfill whatever mission was appointed to it.

Basics of Druid Magic (part 2)

The Lesson of Balance

A Druid recognizes both the need for balance and the need for imbalance in life. A Druid lives between worlds. He lives between balance and imbalance, light and dark, order and chaos, gods and goddesses, yin and yang, good and evil, masculine and feminine, solar and lunar, science and magic, spiritual and material, work and play, optimisim and cynicism, helping others and looking out for himself, life and death, and the list goes on. A Druid acts as a fulcrum balancing and moderating these forces wisely to achieve his goals.

Each of the concepts above point out a duality in the universe between apparent extremes. There are several lessons to be learned by acknowledging these distinct energies and their respective polarities.

The first of these lessons is the lesson of the forces of balance and imbalance, of order and chaos. Both are necessary in life, and neither should be seen as necessarily "good" or "bad". Balance and order are the states that most of us would claim to strive for in our lives. Most of us would probably consider imbalance or chaos in our lives to be negative and undesirable. The thing is imbalance often promotes learning and growth, and if our lives were perfectly balanced life would become dull and stale. Men often need challenges to overcome. Some scientists even argue that men are hardwired for competition. Challenges can stimulate new ways of thinking and new ways of doing things. Overcoming a challenge can bring a sense of accomplishment. Chaotic forces and imbalance can make way for better and more constructive pursuits, and constructive pursuits can sometimes be destructive. Lack of challenges can lead to apathy. Destruction and evil can come in the form of either Light or Darkness. Fanatics and zealots follow both paths.

A Druid recognizes both the Light and Dark, and the Masculine and Feminine, as two equal energies, each a balance of the other. We do not judge Light as "good" or Dark as "bad"; we see the dance of Light and Darkness as the driving force of life. This is represented by the light and dark seasons in the Wheel of the Year. Darkness has within it its own light. The Light has within it its own dark. Without the dark, there would be no Shadow to add depth to what we see and know. The Light symbolizes the Masculine principle which takes action on what the Feminine has received.

The psychologist, Carl Jung, introduced the concept of the "Shadow" as a very powerful part of our psyches. The shadow usually encompasses negative aspects of ourselves that we refuse, often unconsciously, to accept as being a part of ourselves. He has written that if we ignore or deny our Shadow, it will show up at the most inopportune times, and sabotage our best efforts. Without initiation the individual remains trapped in the dualistic mindset of his religion of birth and misinterprets this light-dark polarity in terms of good and evil. Dark is not the same as evil. Reclaiming the dark, hidden, and sometimes scary parts within is to accept and integrate our shadow into ourselves as a whole person. Doing so makes us stronger and more powerful people.

Another lesson in balance has to do with group energies. When working with group energies and polarities, we can look to modern physics to envision how our energies interact. It is a proven scientific principle that opposite polarities attract, and when they come together they cancel each other out. In physics, two poles of a magnet attract each other, but when they come together they cancel out their respective magnetic fields. Two batteries connected together at the poles drain each other's power. If you put two batteries together where their poles are working together, you increase the power output. This can be extended to human behavior and magical energies as well. Equal and opposite forces cancel each other out. When working for anything constructive, it is best to work with people with similar goals and energy. Doing so increases the energy field, and therefore increases the chance of success. Magically, the power of a solitary practitioner is weak compared to the power of a group using it's collective energy for the same goal. This concept can be applied to masculine and femine energies as well. Masculine-feminine energies cancel each other out. Masculine energies are considered solar, or sun based. Feminine energies are lunar, or based on the moon's cycles. Men and women are socialized differently and often have different ideas about the world around them.

Scientists even point out differences between men's and women's brains and body chemistry. This is in no way meant to imply that one sex is superior or inferior to the other, or any less deserving of respect. Working in mixed gender groups is to mix differing energies and different expectations. Even though Celtic society was matriarchal, the Druids themselves were men and women. The term "druid" literally means "oak men" or "men of the oak." While we believe that it is possible, even desired, for women to practice Celtic lore and magic.

Basics of Druid Magic (part 1)

Law of Three vs. Law of Reaction

Wiccan's and some other magical traditions hold to something called the "Law of Three". The basic tenet of this law is that whatever you put out into the universe, good or bad, by magical means will come back to you three times. Other traditions talk about karma or karmic law, which equates to basically the same thing. Many druids adhere to these laws. There are other traditions such as Vodoun and pre-Gardnerian folk witchcraft that don't hold to these laws at all. In Druid tradition, we adhere to something called the "Law of Reaction".

A basic scientific principle is that "for every action, there is an equal reaction." Or put another way, everything we do has consequences that are built upon our previous actions. Sometimes the outcomes are exactly what we wanted, other times they're not. We are responsible for our own actions and the reactions they get - magical or otherwise. We don't hold that unfavorable reactions are necessarily the direct result of bad karma, or a punishment from the universe. We believe that the universe is neutral when it comes to morality, though many god-forms are not. Even if the universe isn't morality neutral, it wouldn't necessarily have the same standards of morality that we do. Many practitioners of magic cite the neutrality of the universe as a reason for always adding the phrase "with harm to none" at the end of a spell or magical working. The reasoning goes, suppose you cast a spell asking for money. If you don't specify with the "no harm" phrase, you may just as easily get your wish when a wealthy relative unexepectedly dies and leaves you his inheritance. You may have just been hoping to win the lottery. The universe makes no moral distinctions in carrying out your wish. Usually magic follows the line of least resistance and manifests along the lines of highest probability. We find it amusing that many magicians cite the morality neutral universe theory as a reason to add the "harm to none" phrase, and then contradict themselves by claiming that the universe will enforce its morality through karma or the law of three. Either it is moral, or it isn't. We believe it is neutral, at least in terms of human understanding.

So, if we believe that the universe is morally neutral, then how do we explain negative reactions or outcomes to magical workings? First and foremost, magic is based strongly on individual belief. If you don't believe in magic, you'll never see magical results. If you believe that what you are doing is wrong and that the universe will punish you for it, you'll see results that support your beliefs. You may even subconsciously play a part in bringing your worst fears about. Another reason magic might not give you the results you planned is because the results you asked for weren't the results that you really wanted in the first place. You don't always get what you ask for, sometimes you get what you need. You may have asked for a new job, but you really needed more money, so you get a raise instead. Your subconscious or higher consciousness may not always agree with your conscious wishes. A third reason why magic might not give us our desired results is a lack of experience on the part of the magician. Since magic is based on individual belief and the inner workings of the human mind, results aren't always predictable.

Besides our belief that the universe is morality neutral, we diverge from the three-fold and karmic laws for other reasons. If we believe that people receive three-fold whatever they put out into the universe, good or bad, it really doesn't explain why so often in life bad things happen to good people, or why some very negative and self-centered people get ahead in life. In fact, in modern life, it is often those people who don't concern themselves with others that get ahead. Also, the original druids, witches, and other magicians were oblivious to such a law. While modern magicians argue about whether it is morally acceptable to cast love spells or to do anything that affects anyone or anything but oneself, the original folk magicians were casting love spells on whoever caught their attention, cursing their neighbor's crops and livestock, and hexing their rivals. The three-fold law is a fairly modern invention. It was first seen as part of the Gardnerian tradition in the mid-twentieth century. No mention of it is ever made of it before that time. It was originially seen as a part of their initiation ceremonies, and may have been a way that over eager initiates were kept magically in check.

Some traditions hold that it is spiritually pious to seek a life of poverty, chastitity, and dare I say it, pure "wimpiness". They also hold that magic shouldn't be used for any kind of personal gain. The Bethany Coven Of The Oak does not hold to these beliefs. We believe that it is the responsibility of each person to do whatever he can to better his own life. In fact, when we believe that a higher sense of spirituality can be attained when we no longer have to struggle for life's necessities. Spirituality based in suffering and struggling acts more as a crutch that hinders higher spiritual pursuits. Druids live both in the magical, spiritual world and in the materialistic world of men. Achieving balance between the two, and improving yourself and situation in both, is important to your success as a whole person. We may have been taught that spirituality and materialism cannot exist together, and that it is selfish and wrong to do magic for personal gain. These beliefs are a hold-over from Christian beliefs and influence. They have nothing to do with working magic. If we believe this, we place ourselves in a trap that prevents us from manifesting by magic what we need in our lives. The Ancient Celts had no trouble reconciling materialism and spirituality, because they realized that each is present in the other, and that matter is only solidified spirit. One can be materialistic in the sense that he is concerned with his material well-being, and yet not be superficial or controlled by material things. One can enjoy the comfort of wealth without being fake or shallow. We also hold that human sexuality is sacred in all its forms. As for "wimpiness", we do not believe that you should be a doormat when it comes to protecting yourself or your loved ones. We believe that one should act in life with intent and confidence. Anger, and even retaliation, can be justified if it seeks to prevent an injustice from being repeated, to right a wrong, or to teach a lesson. Allowing a wrong or evil to exist unchecked is harmful to everyone.

To summarize, we hold to a law of reaction in magical working, and the threefold law. Whatever actions we take, magical or otherwise, create a reaction. Sometimes the reaction is exactly what we wanted. Other times it is not. We believe the universe is morality neutral. As such, it's a good idea to end each spell with a phrase such as "and harm to no one." Being morality neutral, the universe doesn't punish us for our intent. We do believe that a person doing magic should choose to act based on his own sense of morality, not because of fear of any kind of retribution from the universe. We believe that one can be both material and spiritual. One's material well-being is as important as their spiritual well-being, if one is to live a balanced life.

Druid Folklore

This is here to provide a general background that may help the student understand the roots of Druidic magic and lore, and nothing more. Should the student wish to learn more, there are many books and web pages devoted to the subject.

Druid folklore is rooted in Celtic folklore. The tribe of the Fomorians were the original inhabitants of Ireland. The Fomors lived mainly by the sea. Over the centuries many new races came to colonize Ireland. Some died in epidemics and battles, while others who survived were oppressed by the cruel Fomors. Much later, a race known as the Fir Bolgs came from Spain or Greece to colonize Ireland. They were actually three tribes: the men of Domnu, the men of Gaillion, and the men of Bolg. They intermarried with the Fomors and became their allies. These people divided Ireland into provinces and practiced strange magical rites. They continued to hold the country until the arrival of the Tuatha De Danann.

The Tuatha De Danann (children of the Goddess Danu) succeeded in their invasion of Ireland. Some legends say they came from the sky, and others say they came from some far away island (possibly even the mythical island of Atlantis). They came from four great cities: Finias, Murias, Gorias, and Falias. They were skilled in poetry and magic, and brought with them four great treasures: Nuada's sword from Findias, Lugh's spear from Gorias, the Dagda's cauldron from Murias, and the Stone of Fal (Stone of Destiny) from Falias.

They landed in Ireland on May 1 (Beltane), hidden by magic. They met the armies of the Fir Bolg and the Fomors, where they bargained for peace and the division of land. The Fir Bolg king refused. On the summer solstice the armies fought. King Nuada of the Tuatha lost his hand in battle with Sreng of the Fir Bolgs. King Eochaid of the Fir Bolgs was killed and the Fir Bolgs were reduced greatly in numbers. In a gesture of peace, the Tuatha De Danann offered them a portion of Ireland.

The Tuathan physician, Diancecht, made Nuada a new hand of silver that could move like the real one. Nuada had to step down from, as no Tuathan king was permitted to have any disfigurement. The Tuathan council attempted to wage permanent peace with the Fomors. Over time, the Tuatha De Danann suffered greatly at the hands of the Fomor, and the Fomor armies decided to run the Tuatha De Danann out of Ireland.

The Tuatha De Danaan prepared for war. They gave the sage Lugh the throne for thirteen days so that he could command the Tuathan armies against their enemies. Goibniu the smith replaced all swords and spears with weapons guaranteed to be deadly accurate every throw. Credne the bronze worker made magic rivets for the spears, hilts for swords, and rims for shields. Luchtaine the carpenter provided spear shafts and shields. The Dagda promised to crush the enemy with his gigantic club. Ogma vowed to kill the Fomorian king and to capture at least one-third of his army. Diancecht prepared to bring the dead back to life by putting them into a magic cauldron. Druids and sorcerers promised to hide the rivers and lakes and to confuse the enemy with acts of magic. These preparations took seven years. Just before the battle, the Dagda met Morrigu, the war goddess. In exchange for sex, she promised him victory in battle.

The two armies gathered on the eve of Samhain, and engaged in combat. This time the Tuatha De Dannan were always healed by the next day and their swords and spears made new. The Fomors became suspicious and sent Ruadan to spy on the Tuatha. He discovered the healing well, and the Fomorians filled it with stones, destroying it forever.

The two armies squared off in a final battle. Lugh challenged Balor of the Evil Eye, who was leading the enemy. When the Fomorians started to pull open Balor's eye, which could destroy everyone in his sight, Lugh drove the eye through Balor's head with a magic stone so that it looked back upon the Fomorians. I whole rank of the enemy were killed. The Tuatha De Danann were triumphent.

After the victory, Badb prophesied the coming of the end of the gods. The prophecy was fulfilled when the Gaelic Celts arrived. After two great and magical battles, the Tuatha were defeated and withdrew beneath the earth. Even so, they still had the power to hurt their enemy. The Dagda destroyed corn and milk, until the Celts made peace with the old gods. The basis of this treaty was that the Tuatha would receive homage and offerings from the Celts.

Some of the Tuatha De Danann chose to go to an island in the west called Tir-Nan-Og or "Land of the Young". Those Tuatha who stayed behind were given dwellings by the Dadga, their new king. He assigned each to a sidhe or hill. Each sidhe was the doorway to a beautiful underground realm. Because of this, the Celtic gods became known as the Aes Sidhe, or "People of the Hills". Every god was a Fer-Sidhe "Man of the Hill" and every goddess was a Bean-Sidhe "Woman of the Hill".

Druid History

"Druidry is not a religion. It's a philosophy and you can worship a God or a Goddess, it's up to you. You can be a Christian or a Moslem or anything else and still be a Druid." -- Kieron, a North-East Druid

There is a great deal of misconception about the ancient Druids. This stems mainly from the fact that traditions were passed down by word of mouth, and not written down. As such, much of what we know comes from second hand accounts. In rare cases, these traditions have continued to pass down the generations. Just like modern religions, there were many different sects and sets of beliefs. We can only speak for those traditions that have been passed down and speculate about the others. In traditional druidry, various sects and groups are referred to as "groves". Our modern ideas of the Druids have been distorted by role-playing games and modern Druidism has been overtaken by new age and environmental activists. We do not worship any specific god, goddess, demon, trees, the earth or whatever, nor do we try to impose universal "truths" on our members. Members are free to find their own religions and beliefs, or none at all. Our forebears did have a respect for nature, trees, animals, and certain geographical areas. This had more to do with energies and spirits that were thought to dwell in these, than any kind of worship. To the ancient Druid, harnessing and controlling these powers was seen as a way to achieve those things they wanted in the material world. Sometimes sacrifices were made in hopes of gaining favor with these "spirits".

Druids were the keepers of knowledge, advisors to rulers, and the judges of their time. They utilized the Brehon Law, a Law which was admittedly biased towards the more powerful individuals in society, but a law which they had absolute jurisdiction over. Druids were highly respected. One did not trifle with druids if he knew what was good for him.

Druids were neither good nor evil, they tended to be on both sides of morality in the petty affairs of civilized men. Ideas of ultimate good and evil are the realms of religion. Druids believed that every human being is completely responsible for his or her own actions.

Druids did believe in sacrifice. The nature of sacrifice is to give up something of one's own in order to gain something more important. Sacrifice often involved blood or semen, as these were seen as powerful substances of life. Our modern Order diverges from our forebears in that we do not make animal or human sacrifices. We do not believe that the life of another creature is ours to give, and therefore it is not a true sacrifice.

Sex as the generative force in nature is seen by Druids as something utterly sacred. There are no taboos regarding sex. There are no rules which prohibit nudity, pre-marital sex, multiple partners, bisexuality, or whatever. However, the physical act of sex is to be approached with great respect and responsibility.

Druids performed druideachta, which means magic. They did this through ritual, ceremony, and harnessing the forces of nature. It is important to note that our modern members do not have to believe in magic. If you do or don't, well that's your business. To some, magic may be seen as an act of psychology. Ceremonies and rituals may be seen as a way to focus and align the attention of members to a specific goal, or to generate a positive and confid! ent attitude that will bring about the desired results. People who are more scientifically inclined, might look to chaos theory and quantum mechanics, believing that an act of belief can affect reality on a quantum level.

There were three main classes in the Druid heirarchy: Bards, Ovates, and Druids.

Bards - In traditional Druidry, Bards were the keepers of tradition. They were the minstrels, poets, and storytellers of their time. Bard training lasted about twelve years. Bards learned grammar, the Ogham alphabet, folklore, philosophy, and druidic law. Bards were also expected to learn hundreds of poems and stories by heart. This was especially important since the ancient Druids did not believe in
writing anything down. Bards carried tree branches with bells on them. Wherever they went, the bells signalled people to be quiet so that they could tell their tales.

Ovates - Ovates were responsible for the mysteries of life and rebirth, and for their ability to transcend time. They could divine and foresee the future, and communicate with their ancestors. Ovates
learned augury, tree lore, herbalism, and healing.

Druids - Druids were judges, philosophers, teachers, and advisors. Druids were highly respected for their knowledge and insight. In traditional druidry, they trained over twenty years to attain their
position.

"As Above, So Below"

"As Above, So Below"

This phrase comes from the beginning of The Emerald Tablet and embraces the entire system of traditional and modern magic which was inscribed upon the tablet in cryptic wording by Hermes Trismegistus. The significance of this phrase is that it is believed to hold the key to all mysteries. All systems of magic are claimed to function by this formula. "'That which is above is the same as that which is below'...Macrocosmos is the same as microcosmos. The universe is the same as God, God is the same as man, man is the same as the cell, the cell is the same as the atom, the atom is the same as...and so on, ad infinitum."

This message theorizes that man is the counterpart of God on earth; as God is man's counterpart in heaven. Therefore, it is a statement of an ancient belief that man's actions on earth parallel the actions of God in heaven. This pivots on the belief that "all things have their birth from this One Thing by adaptation."

To the magician the magical act, that of causing a transformation in a thing or things without any physical contact, is accomplished by an imaginative act accompanied by the will that the wanted change will occur. The magical act and imaginative act becomes one and the same. The magician knows with certainty that for the change to occur he must will it to happen and firmly believe it will happen. Here it may be noted that magic and religion are akin: both require belief that a miracle will occur.

To bring about such a change the magician uses the conception of "dynamic interconnectedness to describe the physical world as the sort of thing that imagination and desire can effect. The magician's world is an independent whole, a web of which no strand is autonomous. Mind and body, galaxy and atom, sensation and stimulus, are intimately bound. Witchcraft strongly imbues the view that all things are independent and interrelated." These concepts pivot on the belief that all things come from the One Thing, or First Cause, and "Its power is integrating, if it be turned into earth."

The purpose of all rituals in ceremonial magic is to unite the microcosm with the macrocosm to join God, or gods when invoked, with the human consciousness. When such a supreme union is achieved the subject and object becomes one. This is because the magician feels that he is consciously in touch with all elements of the universe, therefore, he can control them. It may be said, the magician feels connected with the universe. This feeling intensifies the more the magician successfully practices his skills. Whenever he experiences a failure he knows that the ritual was not performed correctly.

When feeling unison with the universe the magician knows he has reached his Higher or True Self because he has attained mastery of himself and the universe. Thus he feels his "skillful work ascends from earth to heaven and descends to earth again, and receives the power of the superiors and of the inferiors." Therefore, he "hast the glory of the whole worldtherefore let all obscurity flee from thee." Now the miracles are possible.

Some magicians, including Aleister Crowley, claimed that when the magician reaches this ultimate peak of altered consciousness the miracles are no longer important, the extreme goal becomes the direct union with God. A.G.H.


Sources: 29, 45, 66.

Into The Green: Levels of Experience

If you’re reading this, chances are you’re a novice, just beginning your exploration of alternative religions. What does it mean to be a beginner? The beginner has little or no experience and much curiosity. As a beginner, you see many exciting and unfamiliar things. Expect to spend a lot of time thinking about what you believe and what you want to believe, what you have experienced and how you have interpreted it. During this stage, you explore widely, sample the scenery, dabble at this and that. You may start a journal or a Book of Shadows. You ask questions. You listen to more experienced practitioners and read books. You learn. All of this is part of the process of spiritual seeking.

Here I have presented the basics of contemporary Pagan culture, spirituality, and magic in terms accessible to the beginning practitioner. Only you can know what you need and want from a religion, so I have tried to open doors and support you in making an informed decision. However, you won’t remain a novice forever – and it can prove challenging to tell when you have crossed that threshold.

What, then distinguishes an intermediate practitioner from a beginner? An intermediate practitioner has somewhat different concerns than a beginner, but a change of focus from seeking to developing is the key. If you have attained the intermediate level, you have made some basic decisions about your spirituality. You have chosen to pursue some things and pass by others, at least for now. You understand the basic vocabulary and concepts commonly used in Pagan spirituality and magic, especially those from your favorite tradition(s). You know a little bit about how to find and relate to other Pagans both individually and as a community; you also know how to deal with non-Pagans. Looking back over recent months or years, you can see definite progress you have made in these areas, although you understand that you still have much to learn.

How long does a spiritual seeker usually spend as a beginner before moving to the intermediate level? This varies, but traditionally the minimum time is a year and a day. Nobody becomes accomplished at anything overnight. However, some people learn faster than others, and some enjoy better opportunities. That said, most people pass into the intermediate stage by their fifth year of practice. An average span as a beginner would probably run two or three years, for a seeker with intermittent access to Pagan resources and limited free time for practice, both common considerations in today's busy world. Don't feel inadequate if you take a long time to make up your mind; this is a very important decision and you don't want to rush yourself.

Advanced practitioners have years or even decades of experience. They are skilled in many techniques and knowledgeable in many fields. They may serve as Pagan clergy, host events, lead groups, write books, or perform other community services. Some experts prefer to live private lives instead. Detailed coverage of expert-level material is beyond the scope of this discussion, but this is a taste.

As you continue your studies, don’t worry too much about what other people think. Always trust your instincts – I can’t repeat that often enough. Explore widely, figure out what you like and what works for you, then focus on that. I wish you well on your spiritual journey wherever it may take you.

Into The Green: Choosing Specialties

By practicing a chosen technique or developing a new skill, you not only learn more about yourself and your tradition, you grow in other ways as well, which can help you become a vital part of the Pagan community. How can you learn about specialties? The most traditional method involves a close working relationship between teacher and student(s), either in a coven context or between solitaries. Pagan gatherings offer workshops, seminars, open rituals, drum jams, and other presentations. Many also host a "merchants' row" where you can shop for ritual supplies and chat with crafters. All of these methods give the student a chance to ask questions and receive feedback, which makes learning faster and easier. Finally, you may turn to other resources if you can't find someone to teach you in person; experiment with books, magazines, mailing lists or newsgroups, Websites, and other distance-learning methods. Here are some popular specialties to get you started:

Aromatherapy is the art and science of using fragrance to affect mood, physical well-being, and spiritual awareness. This delightful skill comes in handy when you need a special dressing-oil for candles or annointing oil dedicated to a certain Goddess in ritual. For this discipline you need a sensitive nose.

Divination makes it possible to discern information not readily available through the physical senses; it does not predict an unchangeable future, but it can clarify the most likely outcomes of several different choices. Tarot cards, runes, scrying, and pendulum dowsing are all respected methods. Try divination if you are good at seeing many possibilities.

Energy manipulation involves raising, monitoring, directing, and dispersing all kinds of energy. If you have a good sense of rhythm and a ready understanding of how other people feel, this could be a good specialty for you.

Herbalism includes three main branches and concerns the use of plants for culinary, medicinal, or magical purposes. You may study any or all of these. This is a good discipline for anyone with a green thumb.

Music creates a fun and effective background for ritual, meditation, and other activities. Whether you sing or play an instrument, you can raise a lot of energy. If you are blessed with perfect pitch or a lovely voice, show thanks by developing your gift; even without such gifts, however, you can pursue music in other ways by working with something simple like a rattle.

Ritual and liturgy design encompasses several related abilities, all of which pertain to creating sacred ceremonies. Someone must write the invocations, chants, and songs used; develop the spells; and plan the sequence of actions which make up the ritual. Consider this course of study if you possess strong organizational skills or a gift with words.

Stone magic refers to the use of gemstones and minerals for ritual purposes. This typically appeals to people who have a strong connection with Earth and an eye for color so they can identify the individual rock types.

Into The Green: Collecting References

Today you can choose from thousands of books about Witchcraft, Asatru, Druidry, Santeria, Native American traditions, and much more. The question is, which of these many titles should a beginner buy, and why? Not everyone has an unlimited budget to spend on new books -- or a place to put them once purchased. Here, then, are some guidelines for developing a solid Pagan reference library.

First consider the issue of balance. You want your library to cover as many topics as practical, yet emphasize the ones which interest you the most. You also need your library to grow with you, so over time expect that it will accrue a selection of beginning, intermediate, and advanced texts in your favorite subject area(s). Your library should contain a healthy mix of opinions, because authors don't always agree with each other.

At minimum you need a general guide to Pagan history and religions, and a guide specializing in your own religion. A good collection should also include manuals for a few of your favorite disciplines, like herbalism or candle magic; an encyclopedia of deities or symbols; and a sampling of related subjects such as Science, History, Mythology, Women's Studies, Archaeology, Anthropology, and Art. Unless you decide to take up writing in the Pagan field, or found a coven, you won't need a whole bookcase of Pagan titles. One shelf of Pagan books (about three dozen assorted volumes) is a reasonable average for the beginning or intermediate student.

When selecting books, scan through them and see if they make sense to you. If the material seems disorganized, ludicrous, or downright wrong – buy something else. You will probably wind up with a combination of serious works and lighter reading, which is also good. Trust your instincts. Shop around. Once you become familiar with the kind of material offered and the topics you like, it will be easier to fill in the gaps in your collection. Watch for authors (like Starhawk or Scott Cunningham) and publishers (like Harper or Inner Traditions) who consistently produce accurate, engrossing books so that you can look for their titles first. You might want to try researching Pagan books through interlibrary loan programs; then you can go buy your own copies of favorite titles. Used bookstores offer wonderful opportunities. Bibliographies at the end of good books or articles can give you ideas for books to track down, too.

Into The Green: Networking

As you explore your interest in Pagan traditions, you will probably develop a desire to meet other Pagans and work together. This provides an opportunity to make new friends, discover fascinating facts about ancient cultures and religions, network, learn new skills, listen to more experienced practitioners, and celebrate the Old Ways with people of a like mind. So how do you make the connection?

First, think about where you might run into other Pagans: libraries, flea markets, food co-ops and organic markets, garden centers, New Age and occult supply shops, community centers, etc. Look for fellow Pagans at events with an Earth-friendly theme, too: Arbor Day and Earth Day festivals, craft fairs in the park, presentations on mythology, rallies of all kinds. You’ll also find Pagans among historical re-enactors, science fiction/fantasy fans, Queer activists, feminists, eco-warriors, and so forth. Don't overlook us in our day jobs, either; you never know when you might spot a pentacle around a cashier's neck!

Recognition symbols range from dramatic to discreet. Just about everyone knows the encircled five-pointed star of the pentacle, used most often by followers of Wicca/Witchcraft but widespread in the modern Pagan movement in general. Somewhat obscure symbols include like Thor's Hammer and the Horns of Isis. Subtler still are semi-abstract God or Goddess images, ethnic patterns like Celtic knotwork, and geometric figures such as triangles or crescents. Buttons with Pagan slogans like "Witches Heal!" are a dead giveaway. Please be discreet; you can easily open conversation with something like, "What a lovely necklace. I have one just like it at home." If you feel safe doing so, wear a symbol of your own tradition, because somebody else could be looking for company too.

On the whole, Pagans tend to be friendly and open among ourselves. Many, though by no means all, are willing to answer honest questions. Some experienced Pagans also take students. You can make a dozen friends at once by contacting any nearby Pagan organization and volunteering your skills; even something as simple as stuffing envelopes can work wonders. At a festival, tell the folks in charge that you're new to the community, and ask if they need an extra hand. Spiritual supply shops, libraries, and community centers often hold classes where you can learn everything from astrology to finger-weaving to Greek mythology to practical candle magic. Pagan magazines also advertise various events.

Perhaps the best way to find other Pagans is to search for them online. We have a thriving community in cyberspace including numerous mailing lists, newsgroups, e-zines and webzines, chat rooms, and much more. Check out a =link list= or use a search engine. You can easily find your favorite cause or tradition in cyberspace.

Into The Green: Ethical Concerns

All religions include a set of expectations -- things to do and avoid doing. Most also include a set of benefits which followers receive for adhering to these guidelines. Religions explain, often through myth and legend, which qualities are valued and which are condemned. In selecting a tradition, take great care to find one whose ethics and expectations closely match your own personality or ideals. You may set yourself a goal of significant improvement, but don't get involved with a system whose values and ethics conflict with your own. Any deities you worship should exhibit what you consider exemplary behavior, so that you may look up to them as role models. There is nothing worse than entering a crisis with your personal instincts and your religious obligations at odds!

Some systems allow actions which other systems prohibit. In general, the more stringent and positive the code of ethics, the less likely you are to create a disaster while following it. Systems which allow more aggressive acts typically demand much more in the way of knowledge and responsibility from practitioners. Thus, many Pagans prefer to follow the "harm none" rule.

Explore different traditions to see what you think of their ethics. Many Pagans find certain actions attributed to Jehovah quite objectionable. Others feel the same way towards the Greek and Roman deities. Some consider the Norse pantheon too bloodthirsty. To some extent, one must take these deities on their own grounds, but objective standards also apply.

A simple and safe set of Pagan ethics, assembled from a variety of systems, might go something like this: Study widely. Think before you act. Respect the free will of others. Work magic only for the good of all; this often calls for rephrasing a negative working (such as a banishment) into a positive one (such as creating an enticement far away to draw someone out of your sphere). Work only with a clear head and open heart, never when tired or intoxicated. Practice love and other positive emotions.

Discussions about ethics tend to center around magic and spellcasting. However, many other important ethical considerations arise in the Pagan community. Most traditions describe ideal family relationships, for example, and acceptable ways of doing business. They cover the giving and keeping of one's word, matters of loyalty and honor, responsibilities to the community, respect for animals, requirements for taking care of the Earth, and so forth. These parameters match the environment, needs, and temperament of the culture from which they arise.

Learning to make good decisions is an important part of Paganism. Ethical behavior necessarily includes honoring the different choices of other people. Stand up for your beliefs, but don't try to force them on anyone else. Worship skyclad (naked) if you wish, but respect other people's nudity taboos in mixed company. Always remember that you may be the only Pagan someone knows; your conduct may represent the entire community in someone's eyes.

Into The Green: Magic

All of you have probably heard the silly stereotype about a witch turning someone into a toad. In the real world, magic doesn't work like that; it is a subtle but emphatic force rather like gravity and it comes with natural laws of its own. So what is magic? I sometimes describe it as "the art and science of perceiving current circumstances and possible alterations, then influencing internal or external reality according to the practitioner's wishes." Basically, you manipulate symbolic gestures, objects, or images in order to make desired changes. Types of magic include spells, charms, talismans, invocations, and much more.

Each magical tradition has its own rules by which magic functions, and some systems easily achieve results which prove difficult or impossible in other systems. Certain rules apply to magic across the lines of tradition. These include the Law of Similarity, which allows a symbol (like a candle) to stand for something else (like the Sun God), and the Law of Returns, which states that everything you send out returns to you multiplied.

When practicing magic, you should keep a record. Write down what you did, what you expected, and what actually happened. This helps you figure out what works for you and why; you can spot subtle variables which affect your spells and then compensate for them. Without records, you have no way of identifying flaws or duplicating successes.

What can you do with magic? You can use it to further your personal growth, enhance your connection with your patron deities, find a better job, etc. Most traditions frown on casting spells for or upon other people without their permission. Practitioners often include a catchphrase in every spell, such as: "I ask for this, its equivalent, or better in accordance with free will and for the good of all." This prevents you from restricting your own possibilities, and also prevents magical backlash from a miscast spell.

Methods of spellcasting also vary according to tradition. Some people simply state their intentions aloud. Asatru and other Nordic systems use rune magic for divination, protection, binding, and empowering objects. Wicca and other European systems use altar tools to manipulate events. Many different traditions use candles. You may need to experiment with several magical disciplines before finding one that feels comfortable.

In general, think carefully about what you want before you begin any spell. When you set up your altar, arrange items so you won't knock anything over. Phrase everything in positive terms. Focus your energy intensely on what you do want. Allow for alternatives. Express your thanks with the understanding that your request is already being fulfilled. Avoid telling people about your spell, as this may diffuse the energy. Follow through on a material level in support of your magical effort.

Finally, remember that it takes time to learn any new skill! Practice may not always make perfect, but it certainly makes improvement. Give yourself the chance to adapt and grow; your magical abilities will increase over time.

Into The Green: Disclosure

Being "out" has advantages and disadvantages. Advantages include greater opportunities to mingle with other Pagans, more contact with the Pagan community, the chance to show that Pagans are decent people, and no longer having to hide your beliefs. Some of the disadvantages include harassment, discrimination, rejection by family and friends, conversion attempts, and fear of the preceding difficulties. You should weigh the options and possible results carefully before deciding.

Think about the effects on your life and property, as well as other people. Do you live in a tolerant or intolerant area? If you own your house, you don't have to worry about a landlord evicting you – but if the situation gets really tense, you would have a harder time leaving the area. If you have a family, you must consider their needs as well as your own: your partner could face job harassment, or your children could face teasing at school. What about your own work situation? Finally, can you count on the support of other Pagans in your area? Doing it alone is much harder, particularly if you are the first open Pagan in your area.

Pagans decide to "come out" for various reasons. They may feel uncomfortable or even dishonest about concealing their beliefs; they may want to share their "true selves" openly. Some feel a calling to serve their community. Some want to prove that Paganism does not equal "devil worship" but rather constitutes a positive value system. Others want a degree of contact with the Pagan community which would make secrecy hard to maintain. A few come out to avoid surprise discovery.

If you do decide to make your beliefs known, draw on the experience of others to choose an appropriate time and manner of revelation. The alternative sexuality community has dealt with issues of "coming out" for many years. You might ask Gay or Lesbian friends about their coming-out experiences or read books on that subject.

You can reduce the chance of a major blow-up by taking some basic precautions. First, test the waters before you tell someone; ask a few hypothetical or general questions to sketch out their attitudes towards alternative religions. Avoid making announcements in an already-stressful situation. Try to find a quiet time when you can catch your audience in a calm mood. Also emphasize your wish for open and honest communication rather than confrontation.

Spend some time thinking about possible reactions and how you would respond to each. You can expect one of four basic reactions:

1. Nothing. The listener ignores your announcement.
2. Positive response. The listener supports your ability to make your own decisions and may ask questions.
3. Neutral response. The listener does not really support your decisions, but avoids interfering with your life.
4. Negative response. The listener completely rejects your choice and may spout mainstream religious rhetoric or ultimatums.

Prepare yourself to deal with any of these results. A calm demeanor and factual information always work better than losing your cool.

If you decide to come out Pagan, expect some relationships to chill, others to end, and some to deepen and improve. Respect yourself and your choices; do what feels right for you, not what other people want or expect. Ultimately, following your own path will bring you greater happiness and success.

Into The Green: Privacy Issues

Most Pagans start off "in the broom closet" as the saying goes: they begin by reading or exploring on their own. Probably you have not yet told anyone about your interest in alternative religions; or perhaps a few close friends or family members know. This is a comparatively safe but lonely position, which you may choose to maintain or change.

In the beginning, a fair amount of discretion usually works best. First, it takes time to determine which path and patron(s) to follow. Trying to explain beliefs or customs to someone else before you fully grasp them yourself can prove frustrating. Second, you can always choose to tell someone later, but once you have revealed your interests you can't undo that revelation. Third, as you grow into your new path, you enhance your abilities to assess not only reading material but also people and their attitudes.

Why is discretion important? Unfortunately, the American society does not live up very well to its ideals. Modern Pagans have lost their jobs, homes, children, and even their lives simply because of their beliefs. Discretion is important not just for your own protection but for other people's comfort. Not everyone wants to hear about last night's fabulous ritual! It might create negative feelings which can raise resentment or aggression. A little mutual consideration spares everyone’s feelings.

On the other hand, lying about your beliefs can cause endless problems. First, it undercuts your power -- if you shape the world through your words, the repercussions are obvious! Second, sooner or later you could let something slip. Third, someone could find out on their own. So the best course involves a selection of tactful withdrawals and non-inflammatory truths such as "I study mythology and ancient religions," "Right now I am pursuing my own spirituality," or even "I would rather not discuss my beliefs with you."

If you decide that you can't afford or don't want to broadcast your beliefs, you can take some simple steps to protect your privacy. First, use a "craft name" like Bluebell or Gwynhwyfar for any Pagan activities. Second, rent a post office box. Third, use an alias or an anonymous server for online networking. People can't pester you if they don't know who or where you are! Finally, if you wear a pentacle or other religious symbol, keep it next to your skin; this both enhances the contact and shields it from casual view.

Privacy-advocation organizations often advertise in newspapers, libraries, and online venues. They can teach you all sorts of creative ways to shield your beliefs and habits from prying eyes. In America, privacy protection lags woefully behind European standards, but you can help change that if you wish. As you continue to explore alternative religions, pause from time to time to assess your needs and desires in this area. Often people become progressively more and more "out" about their beliefs as time goes on. Just make sure that you control the flow of information.

Into The Green: Commitments

As you continue to explore your spirituality, you may decide that you want to formalize your relationship to a given tradition or patron. Before you do so, you should spend a significant amount of time – a year and a day is traditional – in study. Typically, entry into a tradition (and often a specific coven or group) takes the form of an initiation; entry into the service of a goddess, god, or other entity takes the form of a dedication. The exact details vary widely according to the cultures and traditions involved, as well as the tastes and means of the people present.

Certain elements and ideas appear frequently in these rituals. Most incorporate imagery of death/rebirth such as crossing a threshold or passing through a portal. The celebrant accepts obligations and responsibilities in exchange for privileges, power, and knowledge. Therefore, most rituals include some elements which honor the celebrant's new station and others which remind the celebrant of her new duties. Decorations and preparations may be simple or elaborate, solemn or festive, again according to tradition and taste. Symbols represent the tradition and/or sacred entities invoked, such as candles for the Goddess and the God (Wicca), the Cauldron of Transformation (Celtic), chalk diagrams (Voudoun), drums (Native American), and so forth.

Most texts cover individual and group commitments. An individual ritual consists solely of the celebrant and her chosen goddesses, gods, or other patrons. A group ritual involves the celebrant plus some other people, often an existing coven which the celebrant wishes to enter. You can modify these to allow for friends of different traditions to witness your individual dedication, if you cannot find a group you’d like to join. Since most group initiations and dedications involve a high degree of trust on the celebrant's part, you must approach with caution; the other members probably won't tell you exactly what to expect, so select people worthy of your trust.

Some Pagan traditions have several layers through which members progress. Each initiation allows members to learn more of their tradition's mysteries, to take more responsibility in rituals, to exercise new privileges, and so forth. Other traditions have only one initiation. You need to find a place, inside or outside a hierarchy, where you can feel comfortable. In the end, your relationship with your path and patron remains a personal one, but takes on new depth and meaning after a formal acknowledgment.

Into The Green: Choosing A Tradition

First, consider the culture from which each religion or belief system springs. What challenges did the people face? To whom did these people turn in times of need: deities, animal or plant spirits, their own ancestors, others? How did these entities aid and comfort their faithful followers? Does any of this match your circumstances? Next, think about what you want and need from your spiritual life. How many patrons do you want? Do you prefer to work in a group or by yourself? Clothed or unclothed? Indoors or outside? What kind of help do you want? Keep these questions in mind as you consider the following traditions:

Afro-Caribbean spirituality frequently centers on ancestor worship and may include honoring plant and animal spirits as well. If you want an intimate, energetic, intense experience you might try this route, particularly if the idea of maintaining contact with deceased relatives and friends appeals to you.

Celtic systems include several Druid and Faerie systems along with many others. They feature large pantheons of specialized Gods, Goddesses, and mythic figures plus a deep respect for plants and trees in particular. If you love the woods and moors or have strong social-service inclinations, try these on for size.

Greek and Roman mythology introduce us to a number of highly specialized Goddesses, Gods, Demi-gods, and other figures. If you want a patron for a specific skill or practice, this is a good place to look.

Native American systems vary widely from tribe to tribe. Common elements include a reverence for all of nature and all life, emphasis on personal honor and devotion to the tribe, and spiritual growth. If you are searching for an animal guide, you may find one here.

Nordic systems tend to be rather rough and uncompromising, but reward loyalty and courage well. For the more physically-active seeker, or one who works in law enforcement or military venues, this path can bring great support and satisfaction.

Stregheria, an ancient Italian system, offers rich legends and ritual. The Gods and Goddesses come in matched pairs according to their spheres of influence. If you want tradition and structure without dogma, this may be the one for you.

Wicca or Witchcraft consists of many branches including Alexandrian, Dianic, Gardnerian, and modern adaptations. If you need to break away from patriarchal influences, try Dianic; for tradition and structure, consider Gardnerian or Alexandrian. For more flexibility, go modern.

Eclectic Paganism or Witchcraft is simply an amalgamation of other systems. An eclectic draws useful practices, philosophies, and other elements from a variety of sources. For a custom-tailored fit, try this route, especially recommended for folks who like to cook without recipes.

Now that you know what to look for, you need to go out and do some serious research. Pick up magazines from diverse traditions. Attend Pagan events where you can explore unfamiliar systems. In order to function well in the Pagan community, you need a basic understanding of what other folks are doing.

Into The Green: Basic Tools

So you want to be a Witch -- or you want to explore Witchcraft, at least a little -- and you find yourself slightly bewildered by the pictures or descriptions of altars. What is all that stuff, anyway? Don't worry; it isn't as complicated as it looks.

The first thing you should realize is that all of this paraphernalia merely serves to set the mood and focus the energy. We use signs, symbols, and tools to fine-tune our attention but they aren't essential -- a skilled Witch or sufficiently motivated beginner can work magic with her mind alone. The next thing to consider is how you feel about your "working" tools. A "Kitchen Witch" feels that since everything is sacred, using her athame to slice carrots does not diminish the power of her blade but instead adds extra sanctity to the carrots. On the other hand, an "Altar Witch" feels that in order to concentrate the power of her tools, they should be reserved for strictly magical or sacred purposes and never used for anything else. Finally, you can acquire your tools four main ways: make them yourself, buy them, receive them as gifts, or find them.

The four main tools of Wicca are the athame, the wand, the chalice, and the pentacle. The athame is a knife, usually but not necessarily with a black hilt. In most traditions, this tool represents the element Air, in others, Fire; you use it to divide and defend. To create sacred space, we usually draw a Circle with an athame. The wand can be made of almost any material; it is long and thin, often with a crystal at the point and other decorations along its length. Typically, this tool represents Fire or Air; you use it to focus and direct. When we cast a spell, we often use a wand to point at the object of our desire or a symbol for that object. The chalice is a cup or goblet, occasionally a cauldron (which can range from a few inches to several feet across). This tool represents Water; you use it to contain and cleanse. The pentacle or stone is also flexible in form; you can pick up a rock that feels right, or buy an engraved chunk of semi-precious stone in a metaphysical shop. This tool represents the element of Earth; you use it to protect and stabilize.

Other Pagan religions have their own set of basic tools, but Wicca is such a common choice that this set has spread widely, especially among Eclectics. It is also a very adaptable and practical set with which you can do many things. Additional equipment includes such things as candles and candle-holders, pictures, shells and other natural objects, deity figures, incense and incense burners, crystals, and altar cloths. Finally, you should consecrate all your "working" tools; that is, purify and dedicate them for sacred use, charge them with energy, and form a personal connection with them.

Into The Green: Basic Skills

Certain techniques – many of which are common not only to Pagan systems but other systems as well – can help you to maintain a sense of self, explore your options, and keep you from feeling overwhelmed. They are simply the basic abilities needed to deal with the people, concepts, and challenges you encounter while searching for your spiritual path.

Grounding is a form of energy balance; you connect yourself to a stable outside energy source so that you have neither too much nor too little energy held in yourself. Most people ground down, into the Earth. Centering is an internal process in which you collect your energy. Grounding puts the amount in balance; centering puts it in the right place. This makes it difficult to "push you around" by any means. Shielding is just what it sounds like: creating a barrier so that unwanted influences cannot affect you. This helps keep outside irritants, such as other people’s emotions or the unpleasant past of a historical site, from making you feel uncomfortable.

In meditation, you seek to calm your mind and achieve a state of restful tranquility. Some people prefer to use meditation only to relax, while others find it an ideal state for solving problems, exploring choices, or contemplating new concepts. Visualization takes place inside your mind and forms the basis of many spells. It involves imagining something intensely through all your senses, not just sight. Together, all these skills keep you safe and balanced, while allowing you to work changes through magic.

Not everyone learns these skills with equal speed or aptitude. For some, they come easily, automatically, without effort; for others, they require much practice and remain a long-term challenge. Nor do they all necessarily go together – one skill may develop into full strength overnight while others elude you for years. However, all of these skills are things you can learn; no matter how well or poorly you do, practice can improve your abilities. Believe in yourself. Thus, you acquire extra "handles" on reality, inner and outer. Even if the magic side of Paganism doesn’t interest you, these skills are worth your while to learn: exploring spiritualities can feel like being turned upside down and shaken till the change falls out of your pockets. It helps to have a stable base from which to work.

Into The Green: Where To Begin

A compilation of articles that first appeared in "SageWoman".
by Elizabeth Barrette

Where does it begin? The fall of a golden leaf in a green forest. The sound of a waterfall calling your name. A meteor shower. A classmate's comment. Stonehenge. An invitation to attend a friend's ritual. The search for a truly distinctive term paper topic. A book that catches your hand as you trail your fingers along a library shelf ...

Something led you to the rambling path we call Paganism. Something prompted you to surf this Website, to read this article, to think about the choices you make. You wonder where to begin, but you have already begun. By allowing your curiosity to bring you here, you have taken the first step. To study the gods and goddesses of your ancestors is to set out on a journey that will unfold in front of you, endlessly rewarding.

Many Pagans today practice more than one tradition, or blend ideas from several origins into their own unique tradition. This flexibility strengthens modern Paganism, which tends to be more eclectic than its historic origins. On the down side, we lack "hard and fast" meanings for words, which can make it challenging to discuss matters of interest such as magic and spirituality. Therefore, you might want to investigate our =glossary= so you’ll understand how we use common terms. Whenever you read about these topics, check the author's definitions. They may make a difference in how you react to the ideas presented.

Don't feel overwhelmed by the diversity of Paganism. You don't need to dedicate yourself to a specific path right away. If you feel called to a particular system, fine; follow your instincts. If not, study a variety of cultures and their religions. Some people believe that you can choose your religion and patrons, while others believe the interested entities will choose you. You might begin with a culture that piques your curiosity, or one belonging to your ancestors. Find out what the people and their deities were like. Also, think about what you want and need in a religion. Keep this in mind as you read on.

Complete Circle Casting

COMPLETE CIRCLE CASTING

by gaia_d@yahoo.com

When you work magick, you go "between the worlds" so your magick filters out to all the worlds, eventually manifesting on the physical plane.

Within a sacred Circle, you can go forwards and backwards in time. You can send energy back to yourself in a previous situation to help healing; or you can send it forward to a space-time that you know is likely to be challenging.

Magick depends a great deal upon altered consciousness - in fact, one of the definitions of magick is "the art and science of changing consciousness at will". When you cast circle, it signals to your deep mind that you are about to go into "altered" space-time. After a while, each step of casting circle becomes like a ballet, signaling to your deep mind that a change in consciousness is taking place.

All over Europe, there are stones called "Omphalos" (navel) stones which symbolize the navel of Mother Earth. When we cast circle, we become the "center" of the universe, a kind of Omphalos of/for Goddess, a "pivot" point, from which the Sacred Circle spreads out in all directions.

The circle becomes:

1. A "container" to hold, control, and raise energies (to boil water, you've got to put it into a pot)
2. A "signal to the deep mind" that a change in consciousness is about to occur

In good ritual, one lets down the normal psychic ego boundaries that hold our ego - and individuality - safely intact. We can safely "merge" with the Numinous, the Divine, and experience that realm directly, immanently, without fear of losing ourselves permanently.

A well-cast circle becomes a safe, protected, energized & controlled space in which to affect that "altered" consciousness – to "touch" the "Dynamic Ground of all Being" - the Numinous -- safely, and return enriched by the experience, rather psychically blasted, frightened, confused or otherwise troubled by that powerful experience.

A well-cast circle becomes a specially-charged, energized, purified, protective area of space-time. (Rather than a "circle," it's actually more like a "bubble") Once in the Circle, everyone should move in a clockwise, "deosil" manner, to keep the energies flowing properly.

There are many different ways to actually cast the circle, depending upon tradition, the particular work that the circle will do, and personal preference.

You may "mark out" the circle before the Ritual begins, with herbs, flowers, small fruits or vegetables, colored yarn, or whatever else is appropriate to the theme and purpose of the Circle.

To cast, you literally "sketch" out a circle around your working area (the traditional space for a coven or working group is about 6-9 feet in diameter, an individual will need less space), by tracing your athame, sword, finger, or whatever (I’ve also used, variously, a flower, a shaft of wheat, a magickal staff, a Hawaiian ceremonial cane cutter, and several other items, depending upon the "theme" of the ritual). While tracing the Circle (again, remember that it is actually a sphere all around you, like a bubble) you visualize/imagine with all your senses, an electric blue energy shooting from above and below into you, down your arm, into the tool you're using to cast, and out, to flare up and create a protective blue light all around the circle.

You may also memorize a brief poem to say while casting the circle (this is especially helpful if there are others participating in the circle, it tells them what is going on):

"I conjure thee, o Magick circle,

to be a shield and protection,

between the world of men,

and the Realms of the Mighty Ones;

a meeting place of love and joy and Truth;

a container to hold the energies

that we shall raise within Thee:

Wherefore I do bless thee and consecrate thee

in the Name of the God and Goddess (or your Patron Deities)."

You may light quarter candles (when the Quarters are "called"/ evoked) at each of the quarters (either inside or outside the circle, whichever works best in the space you have - this is especially effective if the circle is occurring at night).

REGARDING ALTARS

(It’s spelled with an "a" to differentiate it from "alter" meaning to change)

The permanent altar that is always up is called a "Shrine"; an altar is technically that which is only built for a specific ritual or circle. Most rituals will have the altar in the Center, North, or East quarters. The rationale for this (besides convenience) is that the North is the direction of Mystery (the sun never shines there) and the East is the direction of new beginnings. I have also done very large, formal rituals (for groups of 50 up to 500+) that have had an altar at each of the Quarters, which helps large groups experience an altar nearby.

ALWAYS remember to formally ground following any ritual or magickal work, and to formally "open" or "release" the Circle when the ritual is finished; as ungrounded, excess energy can degenerate into nervous tension, which can cause headaches, sleeplessness, or other problems. Release the Quarters formally (you can say something like, "We thankyou for being in our circle and lending us the energy of ; go if you must, stay if you will, Hail and Farewell" or whatever you wish.)

Thank the Lord and Lady (or whatever Deities you've evoked), and formally "open" or release the Circle (you can say something like, "The Circle is open, but unbroken, may the Peace of the Goddess go in our hearts" or whatever).