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Heaven 'N' Hell's Occult Database
~~~Misc Magic & Info~~~

1. The 72 Demonic Spirits of the Brazen Vessel
2. Alchemy: A Complete Study
3. Satanic Bible author Anton Levay denies actions
4. Construction of the Book of Shadows
5. Chanting
6. Construction of the Witch's Cup or Chalice
7. Construction of the Magic Wand
8. Aleister Crowley on Drugs
9. The Art of Crystal Gazing
10. Neo-Pagan Druidism #1
11. Neo-Pagan Druidism #2
12. The ESP Challenge
13. Your Guide to Hypnotism
14. Lycanthropy (Werewolves)
15. Construction of the Magic Cord
16. Construction of the Athame or Sacrificial Knife
17. How to Make and Use a OUIJA BOARD
18. Notes on Seth (NOT YET)
19. A True Case of Ouija board possesion
20. Spell to Develop Psychic Powers
21. Basic Spell Construction
22. Government Witch Hunts
23. Your Initial Occult Supplies
24. How to Acquire the Needed Instruments of the Art
25. When to Cast certain Spells
26. Vampires #1
27. Vampires #2
28. True Occult accounts: The Apparition
29. Construction of the Thurible
30. How to Establish a Telepathic Link
31. Talking to the Dead
32. List of OCCULT BBS's (Dated 01/01/91)
33. Night of the Black Feast (song)
34. Poltergeists
35. List of Pagan-Oriented Magazines and Newsletters
36. Ritual to Summon and make Nature Spirits appear
37. Enochian Numbers
38. Yoga (LONG!!! 232K)

Select (Q=Exit)> 1
The 72 Demonic Spirits of the Brazen Vessel
===============================================

1. BAAL-
a king ruling in the east, who imparts invisiblity and wisdom.
He appears with a human head, or that with a toad or a cat,
but sometimes with all at once. He speaks with a hoarse voice.
2. AGARES-
a duke ruling in the east, who appears in the form of a comely
old man, ambling upon a crocodile and carrying a goshawk on his
wrist. He makes those who run stand still, brings back runaways
,teaches all languages, destroys spiritual and temporal dignit-
ies and causes Earthquakes.
3. VASSAGO-
a mighty prince, of the nature of Agares, who declares things
past,present and future, and discovers that which has been lost
or hidden. He is good by nature.
4. GAMYGYN-
a great Marquis, appearing in the form of a small horse, but
afterwards in human shape. He speaks hoarsely, teaching the
liberal sciences, and giving news of souls who have died in sin.
5. MARBAS-
a president, who appears as a mighty lion, then in human shape.
He answers truly concerning all things hidden or secret, causes
and cures diseases, imparts skill in mechanics, and changes
men into various shapes.
6. VALEFOR-
a powerful duke, appearing as a many headed lion. He leads
those whom he is familiar into theft.
7. AMON-
a strong and powerful Marquis, who appears like a wolf with a
serpents head, and vomiting flame. When so ordered he assumes
human shape, but with the teeth of a dog. He diserns past and
future, procues love, and reconciles friends and foes.
8. BARBATOS-
a great count and duke, who appears when the sun is in
Sagittarius with 4 noble kings and 3 companies of troops, he
gives instruction in all sciences, reveals treasure concealed
by enchantment, knows of the past and future. He also under-
stands the songs of birds and the language of all animals.
9. PAIMON-
a great king, very obedient to Lucifer. He appears like a
crowned man seated on a dromedary, preceded by all manner of
musicians. He speaks with a roaring voice, teaches all arts
sciences, and secrets, gives and confirms dignities, makes men
subject to the will of the Magician, provides good familiars.
(The Operator may fail to understand this spirit, in which case
he must strecth forth the character belonging to him, and
command him to speak clearly).
10. BUER-
a great President, appears when the sun is in Sagittarius,
he teaches philosophy, logic, virtues of herbs. He heals all
diseases and gives good familiars.
11. GUSION-
a mighty duke who appears like a cynocephalus, and discerns the
past, present and future, answers all questions, reconciles
enemies, and gives honour and dignities.
12. SYTRY-
a great Prince, who appears with a leopards head, but assumes
a human form at the Magician's command. He procures love between
the 2 sexes, and causes women to show themselves naked.
13. BELETH-
a terrible and mighty king, riding on a pale horse, preceded
by all manner of musicians. He is very furious when first
summoned, and must be commanded into a triangle or circle with
the hazel wand of the Magician pointed to the south-east. He
must be received curteously and with homage, but a silver ring
must be worn on the middle finger of the left hand, which must
be held against the face. He procures love between man and
woman.
14. LEARJIE-
a powerful marquis, coming in the likeness of an archer, clad in
green, and bearing a bow and quiver. He occasions battles and
causes arrow wounds to putrefy.
15. ELIGOR-
a great duke, appearing as a goodly knight, carrying a lance,
pennon and sceptre. He discovers hidden things, causes war,
marshals armies, kindles love and lust.
16. SEPAR-
a great duke, who appears in red apparel and armed like a
soldier. He inflames women with love for men and can transform
then into other shapes till they have been enjoyed by their
lovers.
17. BOTIS-
a great President and earl, who appears like a horrid viper,
but when commanded assumes a human shape, with large teeth and
horns. He bears a sharp sword in his hand, discerns past,
present and future and reconciles friends and foes.
18. BATHIN-
a mighty duke who appears like a strong man with a serpents
tail, riding on a pale horse. He knows the virtue of herbs
and precious stones, and can transport men swiftly from one
country to another.
19. SALEOS-
a great duke who appears like a brave soldier, riding on a
crocodile crowned. He promotes love between the sexes.
20. PURSON-
a great king, who appears like a lion headed man carrying a
viper in his hand, and riding on a bear, preceded by many
trumpeters. He conceals and dicovers treasures, discerns past,
present and future, give true answers concerning things human,
provides good familiars.
21. MORAX-
a great earl and president, who appears like a human headed
bull, and gives skill in astronomy and liberal sciences, with
good familiars. He knows the virtues of all herbs and stones.
22. IPOS-
a mighty earl and prince, appearing as an angel with a lions
head, the webbed feet of a goose and a hares tail. He knows
the past and future, and imparts wit and courage.
23. AINI-
a strong duke, who appears with the body of a handsome man and
3 heads, the first like a serpent, the second like a man with 2
stars on the forehead, and the third like a cat. He rides on a
viper, and carries a blazing firebrand with which he spreads
destruction. He imparts much cunning, and gives true answers
concerning private matters.
24. NABERIUS-
a vailiant marquis, who appears in the form of a crowing cock
and flutters about the circle. He speaks hoarsely and gives
skill in arts and sciences, especially rhetoric and restores
lost dignities and honours.
25. GLASYALABOLAS-
a mighty president, who comes in the form of a dog, but winged
like a griffin. He teaches all arts and sciences instantaneously,
incites to bloodshed, is the leader of all homicides, discerns
past and future, and makes men invisible.
26. BUNE-
a strong duke who appears as a 3 headed dragon, the heads being
respectively those of a dog, griffin and man. He has a pleasent
voice, changes places of the dead, causes demons to crowd around
sephulcres, gives riches, makes men wise, answers questions true.
27. RONOBE-
a great marquis and earl, appears in a monstorous form, he
teaches rhetoric and the arts, gives a good understanding, the
knowledge of tongues, and favour of friends and foes.
28. BERITH-
a terribel duke, appearing in the form of a soldier in red
apparel, with a golden crown, and bestriding a red horse. The
ring used for Berith is required for his invocation. He gives
true answers of things past, present and future, turns all
metals into gold, gives and confirms dignities. He speaks in
a clear and persuasive voice, but is a great liar, and his
advice MUST NOT be trusted.
29. ASTAROTH-

Press any key to continue

Heaven 'N' Hell's Occult Database
~~~Misc Magic & Info~~~

Select (Q=Exit)> 2
------------------------------------------------------------------------
Taken from a 1960 reprint of "AN ENCYCLOPAEDIA OF OCCULTISM", by
Lewis Spence; University Press, Hyde Park, New York. Originally
Published in 1920, it is considered to be one of the most complete
texts on the subject.
------------------------------------------------------------------------

ALCHEMY: The science by aid of which the chemical philosophers of
medieval times attempted to transmute the baser metals into gold or
silver. There is considerable divergence of opinion as to the etymology
of the word, but it would seem to be derived from the Arabic al=the, and
kimya=chemistry, which in turn derives from the late Greek
chemica=chemistry, from chumeia=a mingling, or cheein, `to pour out` or
`mix', Aryan root ghu, to pour, whence the word `gush'. Mr. A. Wallis
Budge in his "Egyptian Magic", however, states that it is possible that
it may be derived from the Egyptian word khemeia, that is to say 'the
preparation of the black ore', or `powder', which was regarded as the
active principle in the transmutation of metals. To this name the Arabs
affixed the article `al', thus giving al-khemeia, or alchemy.
HISTORY OF ALCHEMY: From an early period the Egyptians possessed the
reputation of being skillful workers in metals and, according to Greek
writers, they were conversant with their transmutation, employing
quicksilver in the process of separating gold and silver from the native
matrix. The resulting oxide was supposed to possess marvelous powers,
and it was thought that there resided within in the individualities of
the various metals, that in it their various substances were
incorporated. This black powder was mystically identified with the
underworld form of the god Osiris, and consequently was credited with
magical properties. Thus there grew up in Egypt the belief that
magical powers existed in fluxes and alloys. Probably such a belief
existed throughout Europe in connection with the bronze-working castes
of its several races. Its was probably in the Byzantium of the fourth
century, however, that alchemical science received embryonic form.
There is little doubt that Egyptian tradition, filtering through
Alexandrian Hellenic sources was the foundation upon which the infant
science was built, and this is borne out by the circumstance that the
art was attributed to Hermes Trismegistus and supposed to be contained
in its entirety in his works.
The Arabs, after their conquest of Egypt in the seventh century,
carried on the researches of the Alexandrian school, and through their
instrumentality the art was brought to Morocco and thus in the eighth
century to Spain, where it flourished exceedingly. Indeed, Spain from
the ninth to the eleventh century became the repository of alchemic
science, and the colleges of Seville, Cordova and Granada were the
centers from which this science radiated throughout Europe.
The first practical alchemist may be said to have been the Arbian
Geber, who flourished 720-750. From his "Summa Perfectionis", we may be
justified in assuming that alchemical science was already matured in his
day, and that he drew his inspirations from a still older unbroken line
of adepts. He was followed by Avicenna, Mesna and Rhasis, and in France
by Alain of Lisle, Arnold de Villanova and Jean de Meung the troubadour;
in England by Roger Bacon and in Spain itself by Raymond Lully. Later,
in French alchemy the most illustrious names are those of Flamel (b. ca.
1330), and Bernard Trevisan (b. ca. 1460) after which the center of of
interest changes to Germany and in some measure to England, in which
countries Paracelsus, Khunrath (ca. 1550), Maier (ca. 1568), Norton,
Dalton, Charnock, and Fludd kept the alchemical flame burning brightly.

It {s surprising how little alteration we find throughout the period
between the seventh and the seventeenth centuries, the heyday of
alchemy, in the theory and practice of the art. The same sentiments and
processes are found expressed in the later alchemical authorities as in
the earliest, and a wonderful unanimity as regards the basic canons of
the great art is evinced by the hermetic students of the time. On the
introduction of chemistry as a practical art, alchemical science fell
into desuetude and disrepute, owing chiefly to the number of charlatans
practicing it, and by the beginning of the eighteenth century, as a
school, it may be said to have become defunct. Here and there, however,
a solitary student of the art lingered, and in the department of this
article "Modern Alchemy" will demonstrate that the science has to a
grate extent revived during modern times, although it has never been
quite extinct.
THE QUESTS OF ALCHEMY: The grand objects of alchemy were (1) the
discovery of a process by which the baser metals might be transmuted
into gold or silver; (2) the discovery of an elixir by which life might
be prolonged indefinitely; and there may be added (3), the manufacture
of and artificial process of human life. (for the latter see Homunculus)
THE THEORY AND PHILOSOPHY OF ALCHEMY: The first objects were to be
achieved as follows: The transmutation of metals was to be accomplished
by a powder, stone or exilir often called the Philosopher`s Stone, the
application of which would effect the transmutation of the baser metals
into gold or silver, depending upon the length of time of its
application. Basing their conclusions on a profound examination of
natural processes and research into the secrets of nature, the
alchemists arrived at the axiom that nature was divided philosophically
into four principal regions, the dry, the moist, the warm, the cold,
whence all that exists must be derived. Nature is also divisible into
the male and the female. She is the divine breath, the central fire,
invisible yet ever active, and is typified by sulphur, which is the
mercury of the sages, which slowly fructifies under the genial warmth of
nature. The alchemist must be ingenuous, of a truthful disposition, and
gifted with patience and prudence, folnOnm9 2uure in every alchemical
performance. He must recollect that like draws to like, and must know
how to obtain the seed of metals, which is produced by the four elements
through the will of the Supreme Being and the Imagination of Nature. We
are told the the original matter of metals is double in its essence,
being a dry heat combined with a warm moisture, and that air is water
coagulated by fir, capable of producing a universal dissolvent. These
terms the neophyte must be cautious of interpreting in their literal
sense. Great confusion exists in alchemical nomenclature, and the
gibberish employed by the scores of charlatans who in later times
pretended to a knowledge of alchemical matters did not tend to make
things any more clear. The beginner must also acquire a thorough
knowledge of the manner in which metals grow in the bowels of the earth.
These are engendered by sulphur, which is male, and mercury, which is
female, and the crux of alchemy is to obtain their seed - a process
which the alchemist philosophers have not described with any degree of
clarity.
The physical theory of transmutation is based on the composite
character of metals, and on the existence of a substance which, applied
to matter, exalts and perfects it. This, Eugenius Philalethes and
others call 'The Light'. The elements of all metals is similar,
differing only in purity and proportion. The entire trend of the
metallic kingdom is towards the natural manufacture of gold, and the
production of the baser metals is only accidental as the result of an
unfavorable environment. The Philosopher's Stone is the combination of
the male and female seeds which beget gold. The composition of these is
so veiled by symbolism as to make their identification a matter of
impossibility. Waite, summarizing the alchemical process once the
secret of the stone is unveiled, says: "Given the matter of the stone
and also the necessary vessel, the process which must be then undertaken
to accomplish the `magnum opus' are described with moderate perpicuity.
There is the calcination or purgation of the stone, in which kind is
worked with kind for the space of a philosophical year. There is
dissolution which prepares the way for congelation, and which is
performed during the black state of the mysterious matter. It is
accomplished by water which does not wet the hand. There is the
separation of the subtle and the gross, which is to be performed by
means of heat. In the conjunction which follows, the elements are duly
and scrupulously combined. Putrefaction afterwards takes place.
`Without which pole no seed may multiply.'
"Then, in the subsequent congelation the white colour appears, which
is one of the signs of success. It becomes more pronounced in cibation.
In sublimation the body is spiritualised, the spirit made corporeal,
and again a more glittering whiteness is apparent. Fermentation
afterwards fixes together the alchemical earth and water, and causes the
mystic medicines to flow like wax. The matter is then augmented with
the alchemical spirit of life, and the exaltation of the philosophic
earth is accomplished by the natural rectification of its elements.
When these processes have been successfully completed, the mystic stone
will have passed through the chief stages characterized by different
colours, black, white and red, after which it is capable of infinite
multication, and when projected on mercury, it will absolutely transmute
it, the resulting gold bearing every test. The base metals made use of
must be purified to insure the success of the operation. The process
for the manufacture of silver is essentially similar, but the resources
of the matter are not carried to so high a degree.
"According to the "Commentary on the Ancient War of the Knights" the
transmutations performed by the perfect stone are so absolute that no
trace remains of the original metal. It cannot, however, destroy gold,
nor exalt it into a more perfect metallic substance; it, therefore,
transmutes it into a medicine a thousand times superior to any virtues
which can be extracted from its vulgar state. This medicine becomes a
most potent agent in the exaltation of base metals."
There are not wanting authorities who deny that the transmutations of
metals was the grand object of alchemy, and who infer from the
alchemistical writings that the end of the art was the spiritual
regeneration of man. Mrs. Atwood, author of "A Suggestive Inquiry into
the Hermetic Mystery", and an American writer named Hitchcock are
purhaps the chief protagonists of the belief the by spiritual processes
akin to those of the chemical process of alchemy, the soul of man may be
purified and exalted. But both commit the radical error of stating the
the alchemical writers did not aver that the transmutation of base metal
into gold was their grand end. None of the passages they quote, is
inconsistent with the physical object of alchemy, and in a work, "The
Marrow of Alchemy", stated to be by Eugenius Philaletes, it is laid down
that the real quest is for gold. It is constantly impressed upon the
reader, however, in the perusal of esteemed alchemical works, that only
those who are instructed by God can achieve the grand secret. Others,
again, state that a tyro may possibly stumble upon it, but that unless
he is guided by an adept he has small chance of achieving the grand
arcanum. It will be obvious to the tyro, however, that nothing can ever
be achieved by trusting to the allegories of the adepts or the many
charlatans who crowded the ranks of the art. Gold may be made, or it
may not, but the truth or fallacy of the alchemical method lies with
modern chemistry. The transcendental view of alchemy, however, is
rapidly gaining ground, and probably originated in the comprehensive
nature of Hermetic theory and the consciousness in the alchemical mind
that what might with success be applied to nature could also be applied
to man with similar results. Says Mr. Waite, "The gold of the
philosopher is not a metal, on the other hand, man is a being who
possesses within himself the seeds of a perfection which he has never
realized, and that he therefore corresponds to those metals which the
Hermetic theory supposes to be capable of developing the latent
possibilities in the subject man." At the same time, it must be
admitted that the cryptic character of alchemical language was probably
occasioned by a fear on the part of the alchemical mystic that he might
lay himself open through his magical opinions to the rigors of the law.
RECORDS OF ACTUAL TRANSMUTATIONS: Several records of alleged
transmutations of base metal into gold are in existence. These were
achieved by Nicholas Flamel, Van Helmont, Martini, Richthausen, and
Sethon. For a detailed account of the methods employed the reader is
referred to several articles on these hermetists. In nearly every case
the transmuting element was a mysterious powder or the "Philosopher's
Stone".
MODERN ALCHEMY That alchemy has been studied in modern times there
can be no doubt. M. figuier in his "L'Alchimie et les Alchimistes",
dealing with the subject of modern alchemy, as expressed by the
initiates of the first half of the nineteenth century, states that many
French alchemists of his time regarded the discoveries of modern science
as merely so many evidences of the truth of the doctrines they embraced.
Throughout Europe, he says, the positive alchemical doctrine had many
adherents at the end of the eighteenth century and the beginning of the
nineteenth. Thus a "vast association of alchemists", founded in
Westphalia in 1790, continued to flourish in the year 1819, under the
name of the "Hermetic Society". If 0837, an alchemist of Thuringia
presented to the Societe Industrielle of Weimar a tincture which he
averred would effect metallic transmutation. About the same time
several French journals announced a public course of lectures on
hermetic philosophy by a professor of the University of Munich. He
further states that many Honoverian and Bavarian families pursued in
common the search for the grand arcanum. Paris, however, was regarded
as the alchemical Mecca. There dwelt many theoretical alchemists and
"empirical adepts". The first pursued and arcanum through the medium of
books, the other engaged in practical efforts to effect transmutation.
M. Figuier states that in the forties of the last century he
frequented the laboratory of a certain Monsieur L., which was the
rendezvous of the alchemists in Paris. When Monsieur L`s pupils left
the laboratory for the day, the modern adepts dropped in one by one, and
Figuier relates how deeply impressed he was by the appearance and
costumes of these strange men. In the daytime, he frequently
encountered them in the public libraries, buried in gigantic folios, and
in the evening they might be seen pacing the solitary bridges with eyes
fixed in vague contemplation upon the first pale stars of night. A long
cloak usually covered the meager limbs, and their untrimmed beards and
matted locks lent them a wild appearance. They walked with a solemn and
measured gait, and used the figures of speech employed by the medieval
illumines. Their expression was generally a mixture of the most ardent
hope and fixed despair. Among the adepts who sought the laboratory of
Monsieur L., Figuier remarked especially a young man, in whose habits
and language he could nothing in common with those of his strange
companions. He confounded the wisdom of the alchemical adept with the
tenets of the modern scientist in the most singular fashion, and meeting
him one day at the gate of the Observatory, M. Figuier renewed the
subject of their last discussion, deploring that " a man of his gifts
could pursue the semblance of a chimera." Without replying, the young
adept led him into the Observatory garden, and proceeded to reveal to
him the mysteries of modern alchemical science.
The young man proceeded to fix a limit to the researches of the modern
alchemists. Gold, he said, according to the ancient authors, as three
distinct properties: (1) that of resolving the baser metals into itself,
and interchanging and metamorphosing all metals into one another; (2)
the curing of afflictions and the prolongation of life; (3), as a
'spiritus mundi' to bring mankind into rapport with the supermundane
spheres. Modern alchemists, he continued, reject the greater part of
these ideas, especially those connected with spiritual contact. The
object of modern alchemy might be reduced to the search for a substance
having the power to transform and transmute all other substances into
one another - in short, to discover that medium so well known to the
alchemists of old and lost to us. This was a perfectly feasible
proposition. In the four principal substances of oxygen, hydrogen,
carbon, and azote, we have the tetractus of Pythagoras and the tetragram
of the Chaldeans and Egyptians. All the sixty elements are referable to
these original four. The ancient alchemical theory established the fact
that all the metals are the same in their composition, that all are
formed from sulphur and mercury, and that the difference between them is
according to the proportion of these substances in their composition.
Further, all the products of minerals present in their composition
complete identity with those substances most opposed to them. Thus
fulminating acid contains precisely the same quantity of carbon, oxygen,
and azote as cyanic acid, and "cyanhydric" acid does not differ from
formate ammoniac. This new property of matter is known as "isomerism".
M. Figuier's friend then proceeds to quote support of his thesis and
operations and experiments of M. Dumas, a celebrated French savant, as
is well known to thous of Prout, and other English chemists of standing.
Passing to consider the possibility of isomerism in elementary as well
as in compound substances, the points out to M. Figuier that id the
theory of isomerism can apply to such bodies, the transmutation of
metals ceases to be a wild, unpractical dream, and becomes a scientific
possibility, the transformation being brought about by a molecular
rearrangement. Isomerism can be established in the case of compound
substances by chemical analysis. showing the identity of their
constituent parts. In the case of metals it can be proved by the
comparison of the properties of isometric bodies with the properties of
metals, in order to discover whether they have any common
characteristics. Such experiments, he continued, had been conducted by
M. Dumas, with the result the isometric substances were to be found to
have equal equivalents, or equivalents which were exact multiples of one
another. This characteristic is also a feature of metals. Gold and
osmium have identical equivalents, as have platinum and iridium. The
equivalent of cobalt is almost the same as that of nickel, and the
semi-equivalent of tin is equal to the equivalent of the two preceding
metals.
M. Dumas. speaking before the British Association, had shown that when
three simple bodies displayed great analogies in their properties, such
as chlorine, bromide, and iodine, barium, strontium, and calcium, the
chemical equivalent of the intermediate body is represented by the
arithmetical mean between the equivalents of the other two. Such a
statement well showed the isomerism of elementary substances, and proved
that metals, however dissimilar in outward appearance, were composed of
the same matter differently arranged and proportioned. This theory
successfully demolishes the difficulties in the way of transmutation.
Again, Dr. Prout says that the chemical equivalents of nearly all
elemental substances are the multiples of one among them. Thus, if the
equivalent of hydrogen be taken for the unit, the equivalent of every
other substance will be an exact multiple of it - carbon will be
represented by six, axote by fourteen, oxygen by sixteen, zink by
thirty-two. But, pointed out M. Figuier's friend, if the molecular
masses in compound substances have so simple a connection, does it not
go to prove the all natural bodies are formed of one principle,
differently arranged and condensed to produce all known compounds?
If transmutation is thus theoretically possible, it only remains to
show by practical experiment that it is strictly in accordance with
chemical laws, and by no means inclines to the supernatural. At this
juncture the young alchemist proceeded to liken the action of the
Philosopher`s Stone on metals to that of a ferment on organic matter.
When metals are melted and brought to red heat, a molecular change may
be produced analogous to fermentation. Just as sugar, under the
influence of a ferment, may be changed into lactic acid without altering
its constituents, so metals can alter their character under the
influence of the Philosopher`s Stone. The explanation of the latter
case is no more difficult than that of the former. The ferment does not
take any part in the chemical changes it brings about, and no
satisfactory explanation of its effects can b finity or in the forces of electricity, light, or heat. As with
the ferment, the required quantity of the Philosopher`s Stone is
infinitesimal. Medicine, philosophy, every modern science was at one
time a source of such errors and extravagances as are associated with
medieval alchemy, but they are not therefore neglected and despised.
Wherefore, then, should we be blind tot he scientific nature of
transmutation?
One of the foundations of alchemical theories was that minerals grew
and developed in the earth, like organic things. It was always the aim
of nature to produce gold, the most precious metal, but when
circumstances were not favorable the baser metals resulted. The desire
of the old alchemists was to surprise nature`s secrets, and thus attain
the ability to do in a short period what nature takes years to
accomplish. Nevertheless, the medieval alchemists appreciated the value
of time in their experiments as modern alchemists never do. M.
Figuier`s friend urged him not to condemn these exponents of the
hermetic philosophy for their metaphysical tendencies, for, he said,
there are facts in our sciences that can only be explained in that
light. If, for instance, copper be placed in air or water, there will
be no result, but if a touch of some acid be added, it will oxidize.
The explanation is that "the acid provokes oxidation of the metal
because it has an affinity for the oxide which tends to form." - a
material fact most metaphysical in its production, and only explicable
thereby.
He concluded his argument with an appeal for tolerance towards the
medieval alchemists, whose work is underrated because it is not properly
understood.

LITERATURE:
Atwood, A Suggestive Inquiry into the Hermetic Mastery, 1850
Hitchcock, Remarks on Alchemy and the Alchemists, Boston, 1857
Waite, Lives of the Alchemystical Philosophers, London, 1888
" The Occult Sciences, London, 1891
Bacon, Mirror of Alchemy, 1597
S. le Doux, Dictionnaire Hermetique, 1695
Langlet de fresnoy, Histoire de la Philosophie Hermetique, 1792
" " Theatrum Chemicum, 1662
Valentine, Triumphal Chariot of Antimony, 1656
Redgrove, Alchemy Ancient and Modern
Figuier, L'Alchimie et les Alchimistes, Paris, 1857

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'SATANIC BIBLE' AUTHOR DENIES RESPONSIBILITY
--------------------------------------------------

SAN FRANCISCO - Some people call him Satan. Others say he's merely the
Devil's advocate.
Anton LaVey says he doesn't care what they think, although with a shaved
head, a small pointed beard and an all-black costume broken only by a red
necktie, he takes pains to look like the common image of a devil.
"If the shoe fits," says the author of "The Satanic Bible," "I'll wear
it. But I don't claim it. I'd rather be known as a devil's advocate with
a small 'd,' a champion of individual freedom."
Many opponents of Satanism claim LaVey's books, "The Satanic Bible" and
"The Satanic Rituals," inspire many of the crimes linked to Satanic symbols
and rituals.
LaVey doesn't argue with them.
"Anything can be misused," he says. "When I was a kid, every time there
was a murder, the murderer would say something like, 'God made me do it.'
A lot of psychotics are doign whatever they're doing and saying they're
Satanists as a way of getting themselves off the hook. There are crazies
and there will always be crazies. Whatever is around that they can lay
blame on, they'll do it."
Many of Satanism's opponents point to passages in LaVey's books that
they contend specifically encourage crimes ranging from murder to grave-
robbing.
One instruction in "The Satanic Rituals" calls for waving a human arm or
leg bone through the air, but offers no hint of where to get it.
"I figured people the bone someplace other than by killing a person,"
LaVey said. "But if they're going to kill, I hope they at least get a
deserving victim."
LaVey says he has no personal knowledge of any murders attributed to
Satanic practices, although he recalls meeting Richard Ramirez, accused
Night Stalker killer in the Los Angeles area.
"When I met Richard Ramirez, he was one of the nicest, most polite young
men you'd ever want to meet," said LaVey, 56. "When I met him in 1983, he
was a model of deportment. I suppose that shows even murderers may not be
all bad. Maybe he did his murders for reasons other than Satanism. Maybe
he was disturbed or had an axe to grind."

His Satanic Bible specifically prohibits animal and child sacrifice, but
approves of "symbolic" adult human sacrifice. Readers are told to choose
their own victims and to graphically visualize "appropriate" revenge in a
voodoo-like procedure.
"It's just a short step from that to action," says Rabbi Jack Bemporad
of Tenafly, N.J., a cult expert.
Says LaVey, "Of course murderers can use my books. But they can use the
Holy Bible, too. That's the most incendiary book ever written. There's
raping and patricide and matricide and killing your own kids in there."
Responds Bemporad, "Comparing his book to the Hebrew Bible is like
trying to compare Shakespeare to a comic book. There's violence in
Shakespeare and the Bible, sure, but there's a great moral sense, too. The
Bible has the ethics of the western world in it, but it couldn't legislate
away the reality of its time."

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The Construction of 'The Book of Shadows'
::::::::::::::::::::::::::::::::::::::::::::::

In this, you must write all of your Magickal recipes, spells and
rituals before you use them.
Buy a thick book of good qualty drawing paper, about the size of a
large exercise book. Then, when the moon is waxing, cover the back
and binding of this book with a material of your own choice. Many
practioners prefer velvet or moire silk. Others prefer a leather or
a skin. The choice of color is to be black, white, red or green. You
should then exorcise the book with water and fire. Then with your
Pen and Ink of the ArT, draw in the pentacle and its runes, found in
'SYMBOLS.PI1' Degas file in the DARKCITY files section on the front
side of the 1st page and on the reverse of the last. As you draw each
rune chant the following words:

Book of words,
book of deeds,
blessed be
thou book of art!

Finally write your Witch name in the center of the pentacle, charging
each letter in the usual way, and seal it with the words:
So mote it be!
This book along with the Athame and Wand, will be your most
treasured Magickal possession and should be shown only to other
Witches and Coven members.

..............................

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ASCII MUSICAL NOTATION
developed by Leigh Ann Hussey
with help from Shadowthought and Josh Gordon

Each line of the music consists of 4 lines of music. The time signature(s),
the lines between bars, and each note take up one column, with modifiers such
as sharps, flats, and dots extending a note up to three columns. The time
signature is written at the beginning in the obvious way. Three vertical bars
(lines 2 to 4) mark the divisions between measures. Lines 1 to 3 indicate
note durations, as follows:

1/16 1/8 1/4 1/2 dotted-1/2 1/8 1/4
note note note note note rest rest
= _
| | | | | ' %
| | | o o.

Line 4 indicates the pitch. The numbers 1 to 8 mark the octave including
middle C (A through F); 1' to 8', one octave above middle C; 1" to 8", two
octaves above middle C; '1 to '8, the octave below middle C. A number followed
by a # is a sharp; a number followed by a lower-case b is a flat. Underscores
connecting a note to the next note indicate a slur. Consider the following
examples:

HOOF AND HORN

| | | ||
4 | | | | | | | | | | | | | | | | ||
- | | o | | | o | | | | | | | | o ||
4 1 7b 1 | 1 7b 1 | 1 3b 2 7b | 7b 2 1 ||
Hoof and horn, hoof and horn, All that dies shall be re-born.
Corn and grain, corn and grain, All that falls shall rise a- gain.

PATIENCE/WAITING MEDICINE CHANT

____ | ____ | ||
4 | | | | | | | | | | ||
- | | | o | | | | o | ||
4 3' 5' | 5' 2' 2' 1' | 6__6 ||
Hey Yah Hey Hey Yah

CALYPSO CHANGING CHANT
(1) and (2) mark beginnings for round

(1)
_ _ | _ _ | _ _ |
5 | | | | | | | | | | | | | | | | | | | | |
- | | | | | | | | | | | | | | | | | | | | |
4 3' 2' 1' 7 6__1' | 7 1' 2' 5 3'_1' | 3' 2' 1' 7 6__1'|
We come from the fire, Living in the fire, Go back to the fire,

(2)
_ _ | | | _ _ |
| | | | | | | | | | | | | | | | | | | | |
| | | | o | o. o | o | | | | | | | | | | |
7 1' 2' 7 1' | 3' 4'| 5' 4' 3' 1'| 3' 3' 3' 3' 4'_4'|
turn the world around! We come from the fire, Go back to the fire,

_ _ ||
| | | | | ||
| | | | o ||
2' 2' 7 7 1' ||
turn the world around.

ADDITIONAL We come from the mountain, living in the mountain,
VERSES: Go back to the mountain, turn the world around!
We come from the mountain;
Go back to the mountain, turn the world around!

(Also: spirit, ocean, prairie, forest, river, water, etc.)

I'm the hundreth monkey, we're a hundred monkeys,
Be the hundreth monkey, turn the world around!
Be the hundreth monkey,
Be the hundreth monkey, turn the world around!

AUM SHIVAYA VASHI

___ ___ | | ___ ___ | ||
4 | | | | | | | | | % % | | | | | | | | | | % % ||
- | | | | | | | | | | | | | | | | | | | ||
4 1 5 4 3 2 4 | 5 1 | '7 4 3 2 1 3 | 4 '7 ||
Aum Shiva--ya- Va-shi, Aum Shiva--ya- Va-shi, ...

From Crowley: "Note that 'shi' means rest, the absolute or male aspect of the
Deity; 'va' is energy, the manifested or female side of Deity. This mantra
represents the whole course of the Universe, from Zero through the finite back
to Zero."

GOD/GODDESS CHANTS

____ | _____ | | _____ _____ | | | _ | ||
2 | | | | | | | | | | | | | | | | | | | | | | ' | | | | ||
- | | | | | | | | | | | | | | | | | | | | | | | | | o ||
4 1 1 1 | 1 1 1 |'7 '7 | 1 1 1 1 | 1 1 | 1 1 | '7 '7 | 1 ||
I-sis,A- star-te, Di- a- na, He- ca-te, De- me-ter,Ka- li, In-na- na.
O-din,Cer-nun- nos, Merd-dyn,Man-na-nan,He- li-os, Shi-va, Horned One.

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Construction of the Witches Cup or Chalice
--------------------------------------------

The cup or chalice is used to contain the salt water of exorcism, or
alternativley, the wine of libation. This is the sacramental wine
which is consumed in some ceremonies, and also is used to consecrate
things at times. The cup is also used to compose philters in.
In order to make your own cup, you must first buy, without barg-
gaining over the price (this will apply to anything you use in your
spells), a goblet anywhere from 3 to 5 inches in diameter. If you
decide on a brass or copper one, be sure to glaze it well on the inside
since these metals can become very posinous when a reactive liquid
like wine is poured into it.

The process of consecration is simple. During the period of the
month when the moon is waxing or toward full, take some salt water
in a bowl and steep in it the following powdered herbs: vervain,
mint, basil, rosemary, hyssop, lavendar, sage, valerain, fennel.
Sprinkle some church incensce in a bowl and charge both the fire
and the water with the words I have already given you, mentally
putting all your effort of will, faith, and imagination into seeing
the elements as glowing with vibrant, purifying light. Having done
this sprinkle the cup with the water, then pass it thru the incensce
smoke, chanting these words, and visualising the blue purifying
light flickering around it as you do so.

By the water and fire I conjure thee
That there remain
within thy frame
no adverse thought or enmity.
Hear my will! Attend to me!
As my word, so mote it be!

Having done this paint the CUP RUNES found in the 'SYMBOLS.PI1'
Deags file in the DARKCITY files section around the cup with a new
brush and paint using a black enamel paint.
As you paint each rune, chant these words visualising the sings
glowing with the Magickal light: 'Blessed be thou cup of water!'

Having done this, paint the runes that spell your Witch Name around
the base of the cup, pronouncing each letter out loud as you do so.

When you finish, chant the words: 'So mote it be!' and put the
completed cup safely away for future use.

-------------Here Endeth

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Creating a Magick Wand
Blasting Wand or Thundering Rod
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Wand in the practice of the Magick arT is concerned with
invokations intended to enable the operator to control demons
and angels, and is a very important part of the Sorcerors
Instruments. The following spell was taken from the Grand
Grimoire of Black Magick:

On the eve of the great enterprise says this ritual, you must
go in search of a rod of wild hazel which has never borne fruit
and has no offshoots; its length should be approximatley 19 and
1/2 inches. When you have met with a wand of the required form
touch it not otherwise with your own eyes; let it stay till the
next morning, which is the day of the operation. You must then
cut it absolutley at the moment the sun rises; strip it of its
leaves and lesser branches, if there be any using the knife of
the sacrifice stained with the blood of the victim. Begin cutting
it when the sun is first rising over the hemisphere, and pronounce
the following words:
'I beseech Thee, O Great Adonay, Eliom, Ariel,
and Jehovam, to infuse into this Rod the whole strength of Samson,
the righteous wrath of Emmanuel, and the thunders of mighty
Sariatnatmik, who will avenge the crimes of men at the Day of
Judgement! Amen.'
Having pronounced these sublime and terrific words, and still
keeping your eyes turned towards the region of the rising sun,
you may finish cutting your rod, and may then carry it to your
abode. Next obtain two metal caps which can be fitted onto the ends
of the wand and affix them. Obtain a piece of Lodestone and pass
it over the ends of the wand to magnetize the metal caps pronoun-
cing the following words:
'By the grand Adonay, Eliom, Ariel, and Jehovam. I command thee
by the opposition of fire and water to seperate all substances
as they were seperated on the day of the world's creation. Amen.'
Next take the Sacrificial Athame and etch onto the side of the
Wand the figures shown as WAND RUNES in the 'SYMBOLS.PI1' file in
the DARKCITY files section. This being completed paint in the
etchings with a gold ink.
Finally you must rejoice in the honour and glory of the sublime
Adonay, being convinced that you are in possession of a most
priceless Treasure of Light.
_ _
/ \ / \
\ / \ /
--+-- Coven of DarknesS --+--
| ___ \/ o |
| \|/ /\ | \_|_/ |

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Aleister Crowley on DrugS!
------------------------

Almost universal ignorance of the true facts about Drugs.
Wild statements on both sides;delights and dangers exaggerated.

General account of the principal drugs which have a psychical interest:
Alcohol, Ether, Chloroform, Hashish,
Anhalonium Lewinii,* Opium (various forms), Atropine
(Belladonna),Stramonium,Opium derivatives:Cocaine,Morphine, Heroin.

Two main types of drug: One man's meat is another man's poison.'

Need to distinguish between the various forms of intoxication, and to
identify the true cause of the action of any given drug.

The general use of each drug, and the reason in each case of any
tendency to abuse. The action of a certain drug upon a certain person
in good health totally different to that upon a sick one.

Ethnographical and climatic distribution.
Connection of intoxication, mania, and religious ecstasy.
Ceremonious use of drugs by various cults.
My own researches since 1899. Why I took up the study. The personal
equation.

Summary of my results. Importance of the technique of administration.
Experiments on other people.

The peyote cactus, Lophophora williams in modern taxonomy.
Crowley refers to the Parke, Davis & Co. liquid
preparation, in which the chief alkaloid mescaline was more
concentrated than in mescal buttons. R.E. Schultes and
A. Hofmann, The Botany and Chemistry of Hallucinogens,
(Springfield, Ill: Thomas, 1973), p.132. Atropine is not now considered
a natural component of Atropa belladonna, but rather a byproduct
of chemical or heat extraction during which the chief alkaloid
hyoscyamine partly changes to atropine. Neither alkaloid is reported
to be hallucinogenic in non-toxic quantities, unlike scopolamine,
another alkaloid present in smaller amounts.

Stramonium is one of four divisions of the genus Datura, and has
three species. Crowley probably refers to thorn apple, also called
jimson weed, whose principal active component is scopolamine.

Probably codeine in this context. We let cocaine stand as it is
omitted from the list of principal drugs of psychical
interest. This omission may have been intentional, but could
alternatively be attributed to a copyist's error.

Why people resort to drugs.
Personal idiosyncrasy. The search for new sensations.
Failure to fit environment.Ignorance.
Economy.Hypocrisy. (Where Public Opinion condemns pleasure, those
who fear it resort to secret vices.)
Ambition to obtain praeterhuman power or knowledge.
The stress of modern life.
Excess of imagination.Excess of sensitiveness.
Ennui.Pain.
Moral weakness.Vice.

Commoner results of abuse.

Alcohol: well known.
Hashish: insanity.
Chloroform: few cases known.
Opium (smoking):bad results rare.
Morphine:nervous collapse, madness,insomnia, digestive trouble.
Ether: the alcohol plus paralysis.
Anhalonium Lewinii: insanity.
Cocaine: nervous collapse, insanity.
Laudanum: see De Quincey, Coleridge, and Wilkie Collins.
Heroin: like Morphine, with great dullness and depression.

Conditions which lead from use to abuse.

Difficulties in the way of stopping. Nature of the temptation to go
on.
In the case of Alcohol and Ether I Mind no inclination to do so,
I take either quite casually, but instinctively avoid frequent
repetition.

With Hashish and Anhalonium, I have a powerful repulsion and can only
force myself to take them by a stern sense of duty.

With Opium smoking, I indulge very mildly when the company is
attractive; I have tried long and vainly to acquire the habit.

With Morphine, I dislike the effect subconsciously; no temptation
to repeat.

With Cocaine, the first few sniffs produce an impatient uneasiness;
I am almost irresistably driven to go on to my physiological limit
for that time; but privation causes neither suffering nor regret.

With Heroin over-indulgence always causes vomiting. I have succeeded
in acquiring enough of a habit to make it hard to break off.
The symptoms are severe; but now that I know how to employ palliatives,
I can break away sharply and survive the craving with four days
moderate discomfort at most. Suppression causes fear, which induces
resumption; and ills the mind with specious arguments in favour of
taking `one last dose'.

Effects of repressive legislation. Enormous profits to Pedlars and
smugglers.Policemen.Blackmailers.Quack doctors.Sanitarium sharks.
Secret nostrum vendors.Sensational journalists.Spies and of Micials.

These would vanish if prohibition became effective or the laws were
abolished.
Cost to nation.
Loss of victims economic value.
Maintenance of machinery of prohibition; inspectors, spies etc.,
support of convicts.

Laudanum is a tincture of opium. See Thomas De Quincey, Confessions
of an Opium Eater, (London: Cresset Press,
1950), Samuel Taylor Coleridge, ``Kubla Khan'', The Complete Poetical
Works of Samuel Taylor Coleridge, ed. E.H.
Coleridge, vol. I, pp.295-298, (London: Oxford University Press, 1912),
and Wilkie Collins, The Moonstone,(London: Collins, 1925).

Loss of dignity, by making physicians and pharmacists subject to
police degrades those professions, keeps away the best class of men
from them, and so destroys the nation's health.

Cheapness of drugs tends to drive out alcohol. Most drugs can be made
synthetically from harmless' ingredients.

Some drugs, e.g. Opium, produce a physical craving due to the chronic
poisoning of the tissues. Suppression may therefore be fatal. The
symptoms of suppression may be so severe that even strong willed people
need assistance in stopping. Others, Cocaine, present little physical
obstacle to suppression; the pull is mainly moral.
Each patient needs special treatment. This depends on The original
cause of the habit. His constitution. His environment. His prospects
for the future.

Various theories of cure; the main objection to each.

My own theory and practice.
The Law of Thelema is the cure. Each patient must be analysed until
he discovers for himself the true purpose for which he came into the
world. He will then resolve firmly to stop drugs as hindrances to his
doing his will. He is assisted by palliatives when any physical
symptoms tend to overcome his resolution.
Palliatives useful in various crises.

Master of Drugs
Man must be trained to use drugs with impunity.
Experiments must be made to discover how the undoubted physical and
moral assistance of drugs may be turned to the best advantage.

Results of my own researches in this direction.

Alcohol.
Too general in its action to be useful.

Ether.
Invaluable for mental analysis; also to discover one's own final
judgment on any matter. Gives the power to appreciate the elements
of which sensation is made up. Example:Feeling one's finger move in
detail.

Hashish.
Good for mental analysis. Aids imagination and builds up courage.
One can trace the genesis of ideas, solution sometimes given in a
series of pictures.
Example: How property began.

Anhalonium Lewinii.
Like Hashish. (All three excellent for enabling one to get behind
one's superficial ideas and discover the roots of one's thoughts.)

Morphine,Opium etc.
Aids concentration. Relieves pressure of worrying thoughts; aids
creative imagination. Objection:Injures executive ability, so that
ideas are sterile.

Cocaine.
Prevents fatigue, enabling one to work at full pressure for an
indefinite time.
Example: My New Orleans method and work done at Cefalu.

Heroin.
Combines the virtues of Opium and Cocaine. Excites imagination; helps
concentration and calm; increases executive power and endurance.
Example: [The Diary of a] Drug Fiend]

The Technique of Administration. Select proper drug by experiment.
Dosage. The Opsonic curve. The weather and other conditions.
The New Orleans Method is described as ``exciting the mind by morphine
and then steadying it by cocaine'' in The Magical Record of the Beast
666 , ed. Symonds & Grant, (Montreal: 93 Publishing, 1972), which also
documents Crowley's work at Cefalu, pp.83-300.
The Diary of a Drug Fiend, (London: Collins, 1922).
Probably a drug-tolerance curve plotting dosage, time (frequency) and
the opsonic index (which indicates the levels
of opsonin, a component of blood serum that renders foreign matter,
including drug molecules, susceptible to attack
by phagocytes). As the opsonic index rose, dosage would have to rise
to maintain the same degree of intoxication.

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How to practice ' Crystal GazinG '

taken from the booK:

' The Great book of Magical Art, Hindu Magic and Indian OccultisM '
by: L.W. DeLaurence

---------------------------

Among ceratin schools of Occultism and High-Grade initiates the
practice of crystal gazing is largely followed as a means of enforcing
the introspective condition.

A piece of crystal (usually a round sphere, readily available from
most OcculT supply houses and about 3 inches in diameter) is placed
before the observer, who will seek some solitary spot and steadily
gaze on the shining surface.

The eye should be placed on a level with the crystal and about 10
inches away from the latter; a light must be adjusted sideways, so
that its image is not in the line of vision, and a piece of black
cloth should be suspended behind the crystal. Within less than 2
minutes the initiate has attained a degree of introspection, and
will then behold in the mirrored surface whatever he wishes to
ascertain; for instance, what a certain person is doing at a certain
moment. Even the past and the future will become in a measure
revealed.

A little practice two or three times a day will enable almost
anyone to reach this degree of Occultism, and the clearness of the
images thus obtained, coupled with the correctness of the obtained
information, will be an everlasting suprise to the neophyte.

Of course, what he apparently sees in the crystal is in reality
transpiring in the Astral Light. He has reached a degree of
introspective vision, but is obliged to make use of some external
tangible object, which for the time becomes his mediuM!

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A New Tradition of Neopagan Druidism
(c) 1984 P. E. I. Bonewits
Reprinted from "The Druids' Progress" #1

As many of you may know (perhaps from reading my book "Real
Magic" or Margot Adler's "Drawing Down the Moon"), I've been a
priest of the Reformed Druids of North America ("RDNA") since
1969. I've led groves (congregations) in Berkeley and Minneapo-
lis, and founded others elsewhere; published newsletters (both
Druidic and general Neopagan); and wrote most of, edited and
produced "The Druid Chronicles Evolved", (the closest thing to
official scriptures the RDNA has). I'm also a priest and elder of
the Craft, and I've been a Neopagan magician and occultist for
nearly twenty years.
I've studied, practiced and written about many different forms
of magic and religion over the years, yet always I find myself
going back to Druidism. Many people have written to me to tell of
similar spiritual histories, of their knowledge that they are
meant to walk a Druid path. Yet what can we, who wish to worship
and to grow as Neopagan Druids, do for fellowship? The Masonic
Druids have much to teach"Uf1JQ"!e
Ir=QrUkW,V,K $U4e
"Druidic" traditions of Wicca are interesting, but they're not
really very Druidic. The members of the RDNA have no interest at
all in being organized by anyone, nor in recruiting and training
would-be Neopagan Druids. There doesn't seem to be any organized
group of people trying to reconstruct what the Paleopagan Druids
actually believed and did, nor trying to apply such knowledge to
creating a Neopagan religion fit for the Space Age.
What can we do? We can do it ourselves! Thanks to the work of
such scholars as Dumezil, Ross, Piggott, Duran and others, we now
have a sizable amount of realistic data about Indo-European
Paleopaganism and its clergy. But how do we apply this knowledge
to creating a modern Neopagan religion? What does it mean to be a
Druid in the 1980's? Using accurate information as a starting
point, how do we create rituals and fellowship, art and music,
polytheologies and lifestyles that will give meaning to our lives
and those of others?
Well, of course, I have my own vision of Neopagan Druidism. I
see Druids as artists and intellectuals, magicians and clergy,
holders of the highest wisdom their cultures (or subcultures)
have to offer. This is what they used to be, and what (with
sufficient hard work and dedication) they could be again. A
number of people have told me that they share my vision and
approve of the ways in which I think it could be accomplished.
So, after a great deal of soul-searching, I've decided to try
once again to see what I can do to create a form of "reconstruc-
tionist" Neopagan Druidism.
Theis is an announcement of, and an invitation for your parti-
cipation in, the creation of: Ar nDraiocht Fein. The Irish words
(pronounced "arn ree-ocht fane") mean "Our own Druidism," and
that's what I have in mind -- a brand new form of Druidism, not
just Pan-Celtic, but Pan-European. By this latter term, I mean to
include all of the European branches of the Indo-European culture
and language tree -- Celtic, Germanic, Slavic, Baltic, even the
pre-Classical Greek & Roman. Paradoxically, this would resemble
the original Paleopagan Druidism far more than any efforts of the
last thousand years. It would be based on the best scholarly
research available, combined with what has been learned (about
art, psychology, small group politics and economics) through the
theory and practice of modern Neopaganism, and my own knowledge
of the polytheological and practical details of magical and
religious phenomena.
I've already started this project, through the organizing of
my notes and the beginning of a new book. The purpose of "The
Druid Handbook" will be to enable anyone who has a copy to start
up their own Druidic grove, or to practice as a solitary Druid.
Everything necessary will be included: history, polytheology,
liturgy, legal structures, art and music, calendars and customs,
etc.
ADF is an idea I have been wrestling with for years: a Neopa-
gan Druid Order whose members would not be ashamed to honestly
compare themselves with the original Druids. This requires ma-
ture, dedicated and talented people who are willing to invest
both time and energy over a long period (remember, the original
Druids took up to twenty years each to be fully trained, and they
had an intact tradition).
At this point in the birthing process, details are in short
supply, but the general outlines are becoming increasingly clear.
I can at least give you some specific ideas as to what Ar
nDraiocht Fein will and won't be:
ADF will be a Neopagan religion based on solid (but imagina-
tive) scholarship in the fields of linguistics, Indo-European
studies, comparative religion, archeology, anthropology, Celtic &
Norse & Baltic & Slavic studies, history, musicology and polythe-
ology. The scholars we will be basing our research on include
Georges Dumezil, Mircea Eliade, Anne Ross, Stuart Piggott, G. S.
Littleton, Marie-Louise Sjoestedt, Proinsias MacCana, Myles
Dillon, Nora Chadwick, etc. We will not be accepting Lewis
Spence, Margaret Murray, Robert Graves, Merlin Stone, H. P.
Blavatsky or Iolo Morganwg as scholarly authorities (although
some of them may provide poetic inspiration now and then). If we
have to fill in gaps in our knowledge with our own imagination,
spiritual visions and/or borrowings from non-IE sources, we will
go ahead and do so, but always in full awareness of what we are
doing (and with full documentation of the process).
ADF will be developing a slow, careful and steady system of
training for Druidic clergy, equivalent to that gone through by
professional clergy in other religions. We will not be in any
hurry to initiate people (though we may create and publish self-
dedication rituals for the first level of participation), since
an obsession with rank and titles is usually counterproductive to
actual spiritual, artistic and scholarly growth. A correspondance
course has been suggested and I'm willing to give it serious
consideration, once we have the basics figured out.
Although our primary focus will be on the beliefs and prac-
tices of our Indo-European ancestors, and on how these can be
adapted to modern circumstances, we will not tolerate racism or
nonsense about "Aryan blood." The Indo-Europeans were a motley
assortment of tribes speaking related languages -- not a "race."
All of our ancestors are of mixed blood, and most of the black
people in America have (however involuntarily) some European
genes. So anybody, regardless of their race or color, who is
sincerely interested in participating in ADF will be made wel-
come. Similarly, the IE peoples are known to have had both male
and female clergy, and those tribes influenced by shamanistic
practices frequently had clergy who were ambiguous in their
gender identification. For these historical reasons, as well as
the fact that ADF is a Neopagan religion, we will not tolerate
sexism nor restrict membership or rank on the basis of gender or
affectional preferences. Having said all that, let me add that I
have no intentions of letting extremists of any persuasion use
ADF for purposes not in keeping with our original goals.
We will have a carefully structured hierarchy, based on actual
skills and knowledge obtained and demonstrated, with both upward
and downward mobility. The training system will involve the
setting of specific standards in all the areas necessary for
functioning at the different levels, and these standards will be
published in the Handbook and widely disseminated throughout the
Neopagan media, in order to prevent false claims of rank. Our
primary approach is going to be the attainment not just of compe-
tency, but of excellence. Democratic safeguards will be built in,
but we do not expect everyone in ADF to be qualified for (or even
interested in) attaining the rank of clergy. After all, the
original Druids were only a small percentage of their Paleopagan
communities, and not everyone has (or needs) a clerical vocation.
Nor will rank in other Neopagan organizations guarantee equiva-
lent rank in ADF, since we have no way of knowing what standards
other groups are using, nor how strictly enforced they are.
The Ancient Druids were polytheists rather t`ao mono- or duo-
theists; so our%ain approach will be a pluralistic one. We are
not going to promote any One True Right and Only Way of Druidism,
merely whatever happens to work for us. This means, among other
things, that we intend to maintain friendly relations with as
many other Druid organizations as possible, and will encourage
our members to investigate these alternate Druid paths.
We are going to take our time putting the whole system toget-
her. Based on solid research and a knowledge of the mistakes made
by other Neopagan groups in the past, we can create something
magnificent. But like an oak tree, it will take time to become
strong, and we have no intentions of trying to force its growth.
Within two to three years we should get the primary seeds plant-
ed. Then the results will be up to the individuals who have heard
the trees whispering in their ears, and who know that they are
meant to walk a Druid way.

****************************************************************

This article has been reprinted from "The Druids' Progress",
issue #1, and is copyright 1984 by P. E. I. Bonewits. "DP" is the
irregular journal of a Neopagan Druid group called "Ar nDraiocht
Fein", founded by Bonewits (author of "Real Magic"). For more
data, send an S.A.S.E. to: Box 9398, Berkeley, CA, USA 94709.
Permission to distribute via BBS's is hereby granted, provided
that the entire article, including this notice, is kept intact.

****************************************************************

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What Neopagan Druids Believe
(c) 1984 P. E. I. Bonewits
Reprinted from "The Druids' Progress" #1

Here's a brief introduction to the basic beliefs that I expect
will characterize most members of ADF (a Neopagan Druid organiza-
tion). These spiritual beliefs are similar to most of those held
by other Neopagans (see Margot Adler's book, "Drawing Down the
Moon") and the similarities are far more important than whatever
specific distinctions of doctrine or ethnic focus there might be
between us and other Neopagans. I should also mention that not
all Neopagans who consider themselves Druids will necessarily
agree with every point of the following list. Nonetheless, these
beliefs will be the roots of ADF's polytheology, the source of
the spiritual grove we seek to plant.

1) We believe that divinity is both immanent (internal) and
transcendent (external). We see the Gods as being able to mani-
fest at any point in space or time, including within human
beings, which they might choose, although they may often have
their preferences. Often this develops among some Neopagans into
pantheism ("the physical world is divine") or panentheism ("the
Gods are everywhere"). We tend more towards the latter position.
2) We believe that divinity is as likely to manifest in a
female form as it is in a male form, and that therefore women and
men are spiritually equal. We insist on a dynamic balance between
female and male deities honored and/or invoked at every ceremony,
and a strict gender balance in whatever theories of polytheology
that we eventually develop. We're "liberals" about women's rights
and gay rights, but not "radicals;" that is to say, we're unwill-
ing to subordinate all our other principles in order to promote
this particular principle. People who wish to make feminism or
gay activism the absolute center of all their spiritual activity
will probably be happier in other groups.
3) We believe in a multiplicity of gods and goddesses, all of
whom are likely to be worthy of respect, love and worship. Some-
times we believe in these divinities as individual and inde-
pendent entities; sometimes as Jungian "archetypes of the collec-
tive unconscious" or "circuits in the psychic Switchboard;" some-
times as aspects or faces of one or two major deities (the "High
God/dess" and/or "the Goddess and the Horned God"); and sometimes
as "all of the above!" We feel that this sort of flexibility
leads to pluralism (instead of monism), multi-valued logic sys-
tems and an increased tolerance of other people's beliefs and
lifestyles. All of these are vital if our species is ever going
to learn to live in peace and harmony amid a multiplicity of
human cultures.
4) We believe that it is necessary to have a respect and love
for Nature as divine in her own right, and to accept ourselves as
a part of Nature and not as her "rulers." We tend to accept what
has come to be known as "the Gaia hypothesis," that the biosphere
of our planet is a living being, who is due all the love and
support that we, her children, can give her. This is especially
important in our modern era, when 3000 years of monotheistic
belief that "mankind is to have dominion over the Earth" have
come close to destroying the ability of the biosphere to maintain
itself. Many Neopagan groups refer to themselves as "Earth reli-
gions" and this is a title which we believe Neopagan Druidism
should proudly claim, and which we should work to earn. Thus we
consider ecological awareness and activism to be sacred duties.
If the ecology, conservation and anti-nuclear movements are ever
to have "chaplains," we should be among them.
5) We believe in accepting the positive aspects of western
science and technology, but in maintaining an attitude of wari-
ness towards their supposed ethical neutrality. The overwhgLZ%9j$xmajority of Neopagans are technophiles, not technophobes. We tend
to be better scientifically educated than the general population,
and thus we have a religious duty to speak out about the econo-
mic, political and ecological uses and abuses of science and
technology.
6) We share with most other Neopagans a distaste for monolith-
ic religious organizations and would-be messiahs and gurus. Ob-
viously, this places the founders of Neopagan religious tradi-
tions in a complex position: they need enough religious authority
to focus the organizations they're founding, but not so much as
to allow them (or their successors) to become oppressive. Since
the pluralistic approach denies the existence of any One True
Right and Only Way, and since Neopagans insist upon their own
human fallibility, we expect to be able to steer ADF between the
Scylla of tyranny and the Charybdis of anarchy.
7) In keeping with this, we believe that healthy religions
should have a minimum amount of dogma and a maximum amount of
eclectism and flexibility. Neopagans tend to be reluctant to
accept any idea without personally investigating both its practi-
cality and its long-range consequences. They are also likely to
take useful ideas from almost any source that doesn't run too
fast to get away. We intend ADF to be a "reconstructionist"
tradition of Druidism, but we know that eventually concepts from
nonDruidic sources will be grafted on to our trees. There's no
harm in this, as long as we stay aware of what we are doing at
every step of the way, and make a legitimate effort to find
authentic (and therefore spiritually and esthetically congruent)
parallels in genuine Indo-European sources first. As for flexi-
bility, Neopagan Druidism is an organic religion, and like all
other organisms it can be expected to grow, change and produce
offshoots as the years go by.
8) We believe that ethics and morality should be based upon
joy, self-love and respect; the avoidance of actual harm to
others; and the increase of public benefit. We try to balance out
people's needs for personal autonomy and growth, with the neces-
sity of paying attention to the impact of each individual's
actions on the lives and welfare of others. The commonest Neo-
pagan ethical expression is "If it doesn't hurt anyone, do what
you like." Most Neopagans believe in some variant or another of
the principle of karma, and state that the results of their
actions will always return to them. It's difficult for ordinary
humans to successfully commit "offenses against the Gods," short
of major crimes such as ecocide or genocide, and our deities are
perfectly capable of defending their own honor without any help
from mortal busybodies. We see the traditional monotheistic con-
cepts of sin, guilt and divine retribution for thought-crimes as
sad misunderstandings of natural growth experiences.
9) We believe that human beings were meant to lead lives
filled with joy, love, pleasure, beauty and humor. Most Neopagans
are fond of food, drink, music, sex and bad puns, and consider
all of these (except possibly the puns) to be sacraments. Al-
though the ancient Druids appear to have had ascetics within
their ranks, they also had a sensualist tradition, and the common
folk have always preferred the latter. Neopagan Druids try to
keep these two approaches in balance and harmony with each other
by avoiding dualistic extremes. But the bedrock question is, "If
your religion doesn't enable you to enjoy life more, why bother?"
10) We believe that with proper training, art, discipline and
intent, human minds and hearts are fully capable of performing
most of the magic and miracles they are ever likely to need.
This is done through the use of what we perceive as natural,
divinely granted psychic powers. As with many other Neopagan
traditions, the conscious practice of magic is a central part of
most of our religious rituals. Unlike monotheists, we see no
clearcut division between magic and prayer. Neither, however, do
we assume an automatic connection between a person's ability to
perform "miracles" and either (a) their personal spirituality or
(b) the accuracy of their poly/theological opinions.
11) We believe in the importance of celebrating the solar,
lunar and other cycles of our lives. Because we see ourselves as
a part of Nature, and because we know that repeating patterns can
give meaning to our lives, we pay special attention to astronomi-
cal and biological cycles. By consciously observing the sol-
stices, equinoxes and the points in between, as well as the
phases of the moon, we are not only aligning ourselves with the
movements and energy patterns of the external world, but we are
also continuing customs that reach back to the original Indo-
European peoples and beyond. These customs are human universals,
as are the various ceremonies known as "rites of passage" --
celebrations of birth, puberty, personal dedication to a given
deity or group, marriage, ordination, death, etc. Together these
various sorts of observations help us to find ourselves in space
and time -- past, present and future.
12) We believe that people have the ability to solve their
current problems, both personal and public, and to create a
better world. Hunger, poverty, war and disease are not necessary,
nor inevitable. Pain, depression, lack of creative opportunity
and mutual oppression are not necessary either. What is necessary
is a new spiritual consciousness in which short-sighted greed,
power-mongering and violence are seen as absurd, rather than
noble. This utopian vision, tempered with common sense, leads us
to a strong commitment to personal and global growth, evolution
and balance.
13) We believe that people can progress far towards achieving
growth, evolution and balance through the carefully planned
alteration of their "normal" states of consciousness. Neopagans
use both ancient and modern methods of aiding concentration,
meditation, reprogramming and ecstasy. We seek to avoid being
locked into single-valued, monistic "tunnel realities," and in-
stead work on being able to switch worldviews according to their
appropriateness for each given situation, while still maintaining
a firm spiritual, ethical and practical grounding.
14) We believe that human interdependence implies community
service. Neopagan Druids are encouraged to use their talents to
help others, both inside and outside of the Neopagan community.
Some of us are active in political, social, ecological and chari-
table organizations, while others prefer to work for the public
good primarily through spiritual means (and many of us do both).
As Neopagan Druids we have the right and the obligation to
actively oppose (physically and spiritually) those forces which
would kill our planet, oppress our fellow human beings, and
destroy our freedom of religion. Also, however, we have a con-
stant need to evaluate our own methods and motives, and to make
sure that our actions are coming from the depths of our spiritual
beings, and not from petty or short-sighted desires for power.
15) We believe that if we are to achieve any of our goals, we
must practice what we preach. Neopagan Druidism should be a way
of life, not merely a weekly or monthly social function. Thus we
must always strive to make our lives consistent with our pro-
claimed beliefs. In a time when many people are looking for
something solid to hang on to in the midst of rapid technological
and cultural changes, Neopagan Druidism can offer a natural and
creative alternative to the repressive structures of mainstream
monotheism. But our alternative will not be seen as such unless
we can manage to make it a complete lifestyle -- one with con-
cern, if not always immediate answers, for the problems of every-
day life, as well as the grand cosmic questions.

Obviously, there's a great deal more to Neopaganism in general
and our version of it in particular. The details of Neopagan
polytheology will take years to develop. The section of the
"Druid Handbook" dealing with beliefs will consist of statements
with commentaries (and even arguments) about the meanings of the
statements. The purpose of this format is multiple: to emphasise
that there are no final answers to the great questions of human
existence; to express clearly that Neopagans can disagree with
each other about subtle details of interpretation, while still
remaining members of the same religion; and to allow the belief
system to grow and adapt to changing cultural and technological
needs. Neopagan Druidism is to be a religion of the future, as
well as of the present and the past.

****************************************************************

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SPECIAL RELEASE:

THE $5000 PARANET CHALLENGE
---------------------------

Do you think you have ESP? Are you possessed of talents such as telepathy,
precognition, or remote viewing? Well, my friend, all you have to do is prove
it to me, and I will issue you a check in the amount of $5000, and arrange for
a personal meeting with professional skeptic James "The Amazing" Randi, who
will pay you twice that much for performing the same feat.

Here's how it works:

1) I have drawn a design on a large piece of paper. The design is easily
described, not very intricate, but it is unique. I will be placing the design
in a locked safe inside the Mountain Terrace Restaurant (formerly Tibor's),
Fountain Hills, AZ. It will be in a part of the safe that only I have access
to. For security reasons, I'm not going to tell you exactly where the safe is;
if your astral body finds itself in my restaurant, I'm sure it can figure out
where the back office is.

2) Use whatever powers you have to describe the design. Leave the
description on ParaNet Alpha, 602-837-0062, in a message stored in Section 2,
Parapsychology.

3) I have appointed Steve Gresser, Steve Woodward and John Burris as a
panel of judges. In addition, I am taking volunteers for two more judges. The
volunteers must be ParaNet users whom I have never met personally. The judges
will NOT see the design until there is a submission.

4) Every time a description is submitted, I will send the submittor the
design. If the description is wrong, the design will be changed. If the
description is right, or if the submittor believes it is very close, he can
submit the design to the panel of judges.

5) I agree to be bound by the decision of the judges WITHIN REASON. This is
a very definite, unique design, and I WILL NOT PAY in the case of a vague
description, such as "I see geometric shapes", etc. If, in the opinion of the
judges, the description is accurate enough to RULE OUT guesswork, I will issue
a check to the submittor in the amount of $5000. I will then contact James
Randi and others that offer prizes for proof of psychic phenomena (at last
count, the worldwide total was $250,000) and bring the candidate to their
attention for further testing.

6) I reserve the right to change the design at will, after 48 hour notice
has been posted here on ParaNet Alpha. Once a design is changed, previous
designs become void. In the event of a security breach of ANY kind at the
Mountain Terrace Restaurant, whatever design is in the safe becomes void
immediately.

7) This challenge is in effect until: a) a winning submission is received,
b) James Randi pays on his challenge, or c) The Committee for the Scientific
Investigation of Claims of the Paranormal (CSICOP) declares that
incontrovertible proof for the existence of psi has been found. Otherwise, it
is in effect in perpetuity. I reserve the right to make slight changes in the
format of the challenge, such as the location of the design; however, any and
all such changes will be posted here on ParaNet Alpha.

8) It is to be understood that my paying on a submission in no way binds
James Randi or any other psychic challenge sponsor to similar payment. If psi
works once, it will work again.

9) This challenge is open to anyone in the world. It is void in case of
deception.

TELEPATHY SPECIAL: The challenge officially begins December 15th, 1986,
because that's when we get the safe, but I have the first design firmly planted
in my head. Describe it before then and I'll throw in a free subscription to
the Skeptical Inquirer, in addition to the prize money.

Amaze your friends! Amaze Science! Amaze me! Take the ParaNet Challenge!

Jim Speiser
ParaNet Alpha: The Other Side

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+-------------------+
! What Hypnotism Is !
+-------------------+

Hypnotism, contrary to common beleif, is merely state when your mind and body
are in a state of relaxation and your mind is open to positive, or cleverly
worded negative, influences. It is NOT a trance where you:

o Are totally influencable.
o Cannot lie.
o A sleep which you cannot wake up from
without help.

This may bring down your hopes somewhat, but, hypnotism is a powerful for
self help, and/or mischeif.

+-----------------------+
! Your Subconcious Mind !
+-----------------------+

Before going in further, I'd like to state that hypnotism not only is great
in the way that it relaxes you and gets you (in the long run) what you want,
but also that it taps a force of incredible power, beleive it or not, this
power is your subconcious mind. The subconcious mind always knows what is
going on with every part of your body, every moment of the day. It protects
you from negative influences, and retains the power to slow your heartbeat
down and stuff like that. The subconcious mind holds just about all the info
you would like to know about yourself, or, in this case, the person you will be
hypnotising. There are many ways to talk to your subconcious and have it talk
back to you. One way is the ouja board, no its not a spirit, merely the minds
of those who are using it. Another, which I will discuss here, is the pendulum
method. Ok, here is how it goes. First, get a ring or a washer and tie it to
a thread a little longer than half of your forearm. Now-0take a sheet of paper
and draw a big circle in it. In the big circle you must now draw a crosshair
(a big +). Now, put the sheet of paper on a table. Next, hold the thread
with the ring or washer on it and place it (holding the thread so that the
ring is 1 inch above the paper swinging) in the middle of the crosshair. Now,
swing the thread so the washer goes up and down, say to yourself the word "yes"
Now, do it side to side and say the word "no". Do it counter clockwise and say
"I don't know". And lastly, do it clockwise and say "I dont want to say."
Now, with the thread back in the middle of the crosshair, ask yourself
questions and wait for the pendulum to swing in the direction for the answer.
(Yes, no, I dont know or I dont wanna say...). Soon, to your amazement, it
will be answering questions like anything... Let the pendulum answer, dont try
.. When you try you will never get an answer. Let the answer come to you.

+-------------------------+
! How to Induce Hypnotism !
+-------------------------+

Now that you know how to talk to your subconcious mind, I will now tell you
how to guide someone into hypnosis. Note that I said guide, you can never,
hynotise someone, they must be willing. Ok, the subject must be lying or sit-
ing in a comfortable position, relaxed, and at a time when things arent going
to be interrupted. Tell them the following, or something close to it, in a
peaceful, monotinous tone (not a commanding tone of voice)

NOTE: Light a candle and place it somewhere where it can be easily seen.

" Take a deep breath through your nose and hold it in for the count of 8.
Now, through your mouth, exhale completely and slowly. Continued breathing
long, deep, breaths through your nose and exhaling through your mouth. Tense
up all your muscles very tight, now, counting from ten to one, release them
slowly, you will find them very relaxed. Now, look at the candle, as you look
at it, with every breath and passing momement, you are feeling increasingly
more and more peaceful and relaxed. The candles flame is peaceful and bright.
As you look at it I will count from 100 down, as a count, your eyes will become
more and more relaxed, getting more and more tired with each passing moment."

Now, count down from 100, about every 10 numbers say "When II|YX,Zxx your eyes
(or you will find y
they
may close their eyes whenever they feel like it. If the persons eyes are
still open when you get to 50 then instead of saying "your eyes will.." say
"your eyes are...". When their eyes are shut say the following.

"....as you lie (or sit) here with your eyes comfortably close you find you