From: Paul Seymour Area: Metaphysical To: ALL 5 Jul 91 07:49:06 Subject: Oakland Tribune editorial (part 1 of 2)UpdReq * Forwarded from "WICCA" * Originally from Diane Vera * Originally dated 07-04-91 19:11 A friend of mine in California mailed me a copy of the following editorial from the June 24 OAKLAND TRIBUNE. It is, as far as I know, the first time Goddess religion has ever received such a wholehearted endorsement from a major newspaper. . SHE WAS THE GODDESS She was big, bold, bare-breasted and brassy. She rose up one night on the Emeryville mud flats clenching snakes in her upheld hands, her large eyes holding the startled gaze of passing motorists. She was the Goddess. She stood for seven days before someone tore her down and ripped her to pieces. University of California at Berkeley student Janet Lowe, the young artist who created the statue, thinks her work was attacked by someone who couldn't handle the strong female image. Undaunted, Lowe and her friends created 13 more Goddesses, smaller versions of the big statue, and planted them in the Emeryville mud flats. The art work - both the 15-foot wood and brass statue and its mini cardboard spinoffs - has prompted a flurry of letters to the Tribune, both pro and con. Lowe and her supporters see the issue as censorship of artistic and feminist expression. Her critics cast the issue as environmental, claiming the mud flats should be left alone. Lowe called her original piece of work, "Re-emergence of the Great Serpent Mother." And that is precisely what seems to be happening today for many women who are discovering links between feminism, their concern for the environment, and traditional female values of motherhood and nurturing. These various strands of contemporary culture are coming together in what is being called a new religion, Goddess worship. It is not organized; there is no single dogma and it is highly individualistic. It can involve art, poetry and mythology. It has pagan, pre-Christian roots and is earth-centered. Adherents claim there may be as many as 500,000 women who find inspiration in the notion of an all-powerful earth mother Goddess. The phenomenon, according to some observers, reflects a growing dissatisfaction with the way women are treated in society and within traditional religions, despair over what's happening to the planet and our social institutions, and a yearning for powerful images of women and meaningful rituals. Who is this Goddess? She is any strong female of religion or myth. She can be Native American, Greek, Celtic, Hebraic, African, or European. She is Demeter, Artemis, Athena, Isis, Diana, Gaia, or Cybele. She is the Lady of the Beasts, protector of the forests, the animals and the hunt. She brings the seasons, the harvests and new life in all forms. Peace and harmony are her hallmarks. Starhawk, priestess of the old religion of the Goddess, author and teacher at Oakland's Holy Names College, is well-known in the women's spirituality movement. She is quoted as saying that the Goddess represents the sacredness of nature, of human life and human creativity. "When we really see the Earth as this sacred place and we know that everything is connected, it makes it very hard to think about killing somebody, to write off whole groups of people," she has said. It is no surprise that the Goddess has returned to human consciousness just now. We need her. .(See my comments in the next message.) 718499927771849992777184999277718499927771849992777184999277718 From: Eric Hansen Area: Metaphysical To: Paul Seymour 8 Jul 91 08:48:00 Subject: Wiccan Glossary (5 Of 5) UpdReq mN 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:14:00 Subject: Irish (1of 32) UpdReq A N I R I S H M Y T H C O N C O R D A N C E ===================== by Mike Nichols copyright 1985 c.e. by MicroMuse Press [This information may be reproduced and distributed exactly as is, without further permission from the author, provided the statement of authorship and copyright are retained, and provided it is offered free of charge. Changes in the text, however, must be approved in advance by the author. MicroMuse Press is a division of The Magick Lantern, 1715 Westport Road, Kansas City, MO 64111. 816/531-7265] 'Myth is what we call other people's religion.' --Joseph Campbell The following concordance is based on 'Gods and Fighting Men' by Lady Augusta Gregory, first published in 1904. Page number references are to the 1976 trade paperback edition published by the MacMillan Company of Canada Limited. Breif supplimentary material is taken from 'Dictionary of Irish Myth and Legend' by Ronan Coghlan, published in 1979 by Donard Publishing Comapany, and referenced as 'DIM' in the following text. As this is intended to be a concordance of the Irish mythological cycle only (as opposed to heroic, legendary, or historical material), references are limited to Part I, Books I - V, of Lady Gregory's volume. 'Gods and Fighting Men' was selected as the primary text for this concordance because it represents the most comprehensive synthesis of variant sources (both published and oral) ever attempted as a continuous narrative of Irish mythology. Lady Gregory lists her published sources as follows: O'Curry, 'Manners and Customs of the Ancient Irish' 'MSS. Materials' 'Atlantis' De Jubainville, 'Cycle Mythologique' 'Epope'e Celtique' Hennessy, 'Chronicum Scotorum' Atkinson, 'Book of Leinster' 'Annals of the Four Masters' Nennius, 'Hist. Brit.' (Irish Version) Zimmer, 'Glossae Hibernacae' Whitley Stokes, 'Three Irish Glossaries' 'Revue Celtique' 'Irische Texte' 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:14:02 Subject: Irish (2of32) UpdReq 'Gaedelica' 'Dinnsenchus' Nutt, 'Voyage of Bran' 'Proceedings Ossianic Society' O'Beirne Crowe, 'Arma Columcille' Dean of Lismore's Book Windisch, 'Irische Texte' Hennessy et. al., 'Revue Celtique' 'Kilkenny Archaeological Journal' Keatinge's 'History' 'Oyia' Curtin's 'Folk Tales' 'Proceedings Royal Irish Academy' 'MSS. Series' Dr. Sigerson, 'Bards of Gael and Gall' Miscellanies, 'Celtic Society' Muller, 'Revue Celtique' Standish Hayes O'Grady, 'Silva Gaedelica' Abhean - son of Bicelmos, he was the harper of the Tuatha de Danaan, brought from the hills by the Men of the Three Gods (37). Aedh (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Conn (59) Aedh (2) - along with Angus and Artrach, one of the three sons of Bodb Dearg, he was the comeliest of them. Troops of poets from Ireland and Alban used to be with him, so that his place was called 'The Rath of Aedh of the Poets' (78). Aedh (3) - a son of the Dagda, he was killed by Corrgenn, who suspected Aedh was involved with his wife (82) Aer - one of two Druids of the Sons of the Gael (the other was Eithis) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Ai - the plain where Niall pursued Cailcheir, before it went through a lake (81) Aife - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Ailbhe - (Ai-noo-al) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124) Ailell Anglonach - of the One Fault, brother of Eochaid Feidlech, he fell in love with his brother's wife, Etain, and pined for her until she agreed to heal him (95) Aillbhe - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aife, she was given as wife to one of the three sons of Lugaidh Menn (79). 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:15:02 Subject: Irish (3of32) UpdReq Aille - the daughter of Cormac (q.v.) (107) Aine (1) - the daughter of Modharn, who gave a cook to the sons of Lugaidh Menn (79) Aine (2) - some said she was the daughter of Manannan, but some said she was the Morrigu, she owned the Cathair Aine. But she often gave her love to men, and she was called Leanan Sidhe, the Sweetheart of the Sidhe (86). Wisps of straw are burned in her honor on St. John's Eve. She is associated with meadow-sweet, and invoked against sickness. According to legend, she was raped by the king of Munster (DIM). Ainge - she was a daughter of the Dagda, who made her a great vat (81) Airmed - sister of Miach, she spread her cloak on which to arrange the herbs which sprang from the grave of her murdered brother. But Diancecht, still jealous of Miach, mixed up the herbs, so that no one knows all their right powers to this day (35). She was the daughter of Diancecht and sister of Octruil, and helped them in their healing work at the well of Slaine (64) Airnelach - brother of Tadg and Eoghan, he was captured by Cathmann and made to cut firing (115), but was later rescued by Tadg (120) Amergin - one of the sons of Miled (q.v.), he spoke with Banba upon Slieve Mis (71) and was sent as messenger to the Tuatha De Danaan (72) and quieted the storm sent against his people by them and was the first to set foot in Ireland after that (74). Heber gave him a share of the two provinces of Munster after the Battle of Tailltin (75). Angus - along with Artrach and Aedh, one of the three sons of Bodb Dearg (78) Angus Og - son of the Dagda, he advised his father how to kill Cridenbel and what reward to ask of Bres (33). After the second battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og (67). He was considered for kingship of the Tuatha de Danaan after their defeat (77). Also called the Frightener or Disturber, for the unrest he occasioned in horses and cattle (83). His loves included Enghi, Derbrenn, and Caer Ormaith (84). He was the Irish love-god (DIM). Anvil of the Dese - see Indeoin na Dese (81) Aobh - (Aev, or Eev) the eldest of the three daughters of Oilell, foster-daughter of Bodb Dearg and wife of Lir and, by him, mother of Fionnuala, Aodh, Fiachra, and Conn, though she died bringing the latter two to birth (125) Aodh - (Ae, rhyming to 'day') one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Aodh Aithfhiosach - of the quick wits, a son of Bodb Dearg, he was sent in search of the children of Lir (132) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:16:04 Subject: Irish (4of32) UpdReq Aoibhell - (Evill) a woman of the Sidhe who dwelt at Craig Liath, she tried to prevent her lover from joining a battle (87). Her harp fortells death for any who hear it (88). Aoife - (Eefa) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124), she became the wife of Lir after her sister Aobh had died in childbirth (125). Through jealousy, she changed Aobh's four children into swans at Loch Dairbhreach (126) Aonbharr - styled 'of the One Mane', he is Manannan's horse, as swift as the naked cold wind of spring. She can gallop across the sea, and no rider was ever killed off her back (41). She was often ridden by Lugh (43). Arias - styled the 'fair-haired poet', one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Finias (27). Arranan - one of the sons of Miled (q.v.), he died by falling from the mast to the deck of his ship as the Sons of the Gael attempted their second landing in Ireland (73) Artrach - along with Angus and Aedh, one of the three sons of Bodb Dearg, he had a house with seven doors and taught the king's son of Ireland and of Alban how to throw spears and darts (78) Athluain - a ford of the Shannon that Lugh passed on his way to do battle with Bres (45) Badb - (Bibe) one of the greatest of the women of the Tuatha de Danaan, she was a battle goddess (27). She, along with Macha and Morrigu , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). Sometimes regarded as the same as Nemain, her name means 'crow' and she could appear in that guise. She was the wife of Net (DIM). Balor - styled 'of the Evil Eye' or 'of the Strong Blows' (38), he is chief king of the Fomor (36), husband of Ceithlenn and, by her, the father of Ethlinn (42). One of his eyes had the power of death in it, so that none could look at it and live (38), and he also had the power of putting on a different shape (39). He was also the father of 12 'white-mouthed' sons, all among the chief men of the Fomor (42). At the second battle of Magh Tuireadh, Lugh made a spear cast that brought Balor's evil eye out through the back of his head, instantly killing him and 27 of his own army, thus fulfilling the prophecy that he would be killed by his grandson (66). Banba - the wife of MacCuill and a queen of the Tuatha De Danaan, one of three daughters of the Dagda whose name was given to Ireland afterwards (27), she met the Sons of the Gael on Slieve Mis and spoke with Amergin (71), and was later killed in the Battle of Tailltin (75). Banna - one of the twelve chief rivers of Ireland (q.v.) (62) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:17:04 Subject: Irish (5of32) UpdReq Battle of Taillten - the great battle between the Sons of the Gael and the Tuatha De Danaan, after which the Sons of the Gael had the rulership of Ireland (75) Bearna nah-Eadargana - the Gap of Separation, it is a place that Lugh passed on his way to do battle with Bres (45) Bechulle - one of two witches of the Tuatha De Danaan (the other was Dianan) who had the power to turn trees and stones and sods of earth into an armed host (62) Bed of the Dagda - in the house of the Dagda at the Brugh na Boinne (80) Beinn Edair - the dwelling place of Tuireann (60), mentioned briefly in Ethne's complaint (58) Belgata - the great mountain to the rear of Magh Nia in Connacht (29) Beltaine - May Day (28) Bennai Boirche - one of the twelve chief mountains of Ireland (q.v.) (62) Berbhe - see Green of Berbhe (42) Betach - see Fiachna (121) Bicelmos - see Abhean (37) Birog - styled 'of the Mountain', a woman-Druid who helped Cian win the love of Ethlinn who had been imprisoned in a tower. When Ethlinn bore a child (Lugh), Balor would have had it killed, but Birog rescued it (40). Birthplace of Cermait Honey-Mouth - in the house of the Dagda at the Brugh na Boinne (80) Blai-Slieve - one of the twelve chief mountains of Ireland (q.v.) (62) Boann - a water goddess, wife of Nechtan and mother, by the Dagda, of Angus, she is associated with the River Boyne (DIM). Also see Dabilla (80) Bodb - (Bove) see Rudrach and Dergcroche (117) Bodb Dearg - (Bove Darrig) son of the Dagda, he was king of Connacht when Bres and his army landed in Ireland to battle Lugh (43). He lived at Sidhe Femen, was eldest among the children of the Dagda, and was given the kingship of the Tuatha de Danaan after their defeat (77). His three sons were Angus, Artrach, and Aedh (78), his daughter was Scathniamh (80) and his musician was Fertuinne (79). Two other sons were Aodh Aithfhiosach and Fergus Fithchiollach (132) Boinn - variant of Boinne, one of the twelve chief rivers of Ireland (q.v.) (62) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:17:06 Subject: Irish (6of 32) UpdReq Boinne - the salmon of the dumb Boinne are mentioned briefly in Ethne's complaint (58) Bran (1) - the son of Tuiren (68) Bran (2) - son of Febal, he was called by the silver branch to board a boat and journey to the Land of Women, Tir na mBan (105) Brath - see Mide (68) Breagan - see Cuailgne (75) Bres - son of Eri and Elathan (35), a champion of the Tuatha de Danaan, he was sent to meet Sreng of the Firbolgs (28). He was the most beautiful of all the young men, and he was chosen king after Nuada (31). 'As beautiful as Bres' was a common saying. However, he was known for his lack of hospitality (32), and was deposed when Nuada was reinstated as king (35). By Brigit, he was father of Ruadan (64). Bresal Etarlaim - the Druid who helped Fuamach to destroy Etain (88) Bri - the daughter of Midhir, she died of a broken heart because she could not be with her love, Leith, and the hill of Bri Leith, the spot where she died, was named for them (88) Bri Leith - home of Midhir the Proud (77), named after his daughter Bri, and her love Leith (88) Bri Ruri - one of the twelve chief mountains of Ireland (q.v.) (62) Brian - styled 'Flame of Valour' (60), along with Iuchar and Iucharba, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50). He had the power to change his own shape and that of his two brothers (51). He caused the death of Cian (44), Tuis (53), Pisear (54), Dobar (55), Miochaoin and his three sons (59). Brigit - one of the greatest of the women of the Tuatha de Danaan, she was a woman of poetry, healing, and smith's work. Her name came from Breo-saighit, meaning a fiery arrow (27). She was daughter of the Dagda and, by Bres, mother of Ruadan (64) Brugh na Boinn - (or Brugh na Boinne - 57) the place where Lugh kept the Scuabtuinne (50) and the place where the Dagda had his house which Angus took from him by trickery (81) Buan - the nine lasting hazels of Buan dropped their nuts into the Well of Knowledge where the salmon would eat them, sending their husks floating out on the five streams that flowed from the well (108 & 110) Buas - one of the twelve chief rivers of Ireland (q.v.) (62) Caer of the Fair Hair - see Inis Cenn-fhinne (49) Cailcheir - one of the swine of Debrann, it was called by Corann's harping (81) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:18:06 Subject: Irish (7of32) UpdReq Cainte - Cian, Cu, and Ceithen were the three sons of Cainte, and they had a long-standing feud with the three sons of Tuireann (43) Cairbre - see Erc (31) Camel - son of Riagall, he was one of the two door-keepers at Teamhair when Lugh first arrived (37) Caoilte - (Cweeltia) one of the last of the Fianna, he was loved by Scathniamh (80) Carn Corrslebe - a place near Loch Ce' (67) Carpre - (variant of Corpre) he had the power to compose a satire that would shame men so they could not stand against fighting men (62) Carpre Lifecar - the son of Cormac (q.v.) (107) Cassmail - one of the Tuatha De Danaan, he was killed by Octriallach at the second battle of Magh Tuireadh (65) Cathair Aine - a stone belonging to Aine that would cause madness in someone who sat on it (86) Cathbad - the Druid, he aided Conchubar in treacherously slaying the sons of Usnach (97) Cathmann - son of Tabarn and king of Fresen, he captured Tadg, his wife (whom he took as his own wife), and two brothers (115), but was later killed by him (120) Cauldron - one of the four great treasures the Tuatha de Danaan brought to Ireland from the north. It came from the city of Murias, and no one ever went from it unsatisfied (27). Ce' - the Druid of Nuada, he was wounded in the second battle of Magh Tuireadh, and when he died and was buried near Carn Corrslebe, a lake burst out over his grave and it was called Loch Ce'. (67) Cecht - the plough (28) Ceis Corain - the place where the champions of Connacht (all except Niall) gave up their pursuit of Cailcheir (81) Ceithen - along with Cian (q.v.) and Cu, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Ceithlenn - styled 'of the Crooked Teeth, she was queen of the Fomor, the wife of Balor and, by him, the mother of Ethlinn (42) She gave the Dagda a dreadful wound at the second battle of Magh Tuireadh (65) Celtchar of Cualu - see Leith (88) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:19:08 Subject: Irish (8 Of 32) UpdReq Cermait - styled 'Honey-Mouth', son of the Dagda, his three sons shared the kingship of Ireland at the time of the invasion of the Sons of the Gael (72), and were killed in the Battle of Tailltin (75). His birthplace was the house of the Dagda at Brugh na Boinne (80). Cesair - the first that ever reached Ireland, she later dwelt on Inislocha where Tadg met her (118) Cesarn - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Children of Rudraighe - see Eimher (75) Ciabhan - (Kee-a-van) of the Curling Hair, the King of Ulster's son, he went to Manannan's country (111), won the love of Cliodna, but lost her due to the treachery of Iuchnu (112) Cian (1) - a man of the Tuatha de Danaan (27), brother of Goibniu and Samthainn (39), and father of Lugh by Ethlinn (37), he was present when Nechtan deceived King Bres (32). He lived at Druim na Teine (39), and his famous cow was the Glas Gaibhnenn (39). Along with two other brothers, Cu and Ceithen, he was one of the three sons of Cainte (43). He had the power of shape-shifting and was killed (by Brian) while in the form of a pig (44). Cian (2) - son of Olioll and father of Tadg (114) Cliach - the Harper of the King of the Three Rosses in Connacht, he vainly sought one of Bodb Dearg's daughters in marriage. Loch Bel Sead sprang up under his feet (77). Cliodna - (Cleevna) of the Fair Hair, daughter of Gebann, she gave her love to Ciabhan but, through the treachery of Iuchnu, she was drowned (112) She had three colorful birds, whose sweet singing could lull the sick to sleep (DIM). Codal - of the Withered Breast, he threw yew rods for Eochaid to discover the hiding place of Midhir and Etain (96) Coir-cethar-chuin - 'the Four-Angled Music', it was another name for Uaitne (q.v.) (67) Coll - the hazel-tree (28) Collbrain - see Nechtan (106) Colpa - one of the sons of Miled (q.v.), his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, and he drowned while trying to reach land at Inver Colpa (73) Colum Cuaillemech - styled 'of the Three New Ways', he was a smith of the Tuatha de Danaan (37) Comb and the Casket of the Dagda's wife - a hill near the house of the Dagda at Brugh na Boinne (80) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:20:08 Subject: Irish (9of 32) UpdReq Compar - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Coron (41) Conaire - High King of Ireland, grandson of Etain and Eochaid, who got his death by Midhir and his people (96) Conall Cearnach - of the Red Branch of Ulster, he was descended from the line of the sons of Eimher (75) The slayer of Anluan, he originally may have been a horned god (DIM). Conan Maol - it was his gold, hidden in a cairn, that Caoilte gave to Scathniamh as a bride-price (80) One of the Fianna, he was regarded as something of a buffoon (DIM). Conchubar Abratrudh - of the Red Brows, the father of Liban (115) Conn (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Aedh (59) Conn (2) - of the Hundred Battles, King of Teamhair, grandfather of Cormac (106), he tried to stop his son Connla from going to Manannan's country (113) Conn (3) - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Connacht - one of the five provinces of Ireland (31), it is where the Tuatha de Danaan first landed (27). Both Magh Rein (28) and Magh Nia (with the mountain Belgata) were there (29), as well as the river Unius (61). It was the province chosen by Sreng for the Firbolgs after they were defeated by the Tuatha de Danaan (31). Connla - of the Red Hair, son of Conn, he went to Manannnan's country despite his father's efforts to prevent it (113) Coran - the Druid of Conn, he tried to keep Connla from being taken to Manannan's country (113) Corann (1) - Lugh passed through the 'place of the bright-faced Corann' on his way to do battle with Bres (45) Corann (2) - Diancecht's harper, and the best harper of the Dagda's household, he called Cailcheir with his harp (81) Corc - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Conn and Aedh (59) Cormac - grandson of Conn, King of Teamhair, he journeyed to Manannan's country to bring back his wife, Ethne; his daughter, Aille; and his son, Carpre Lifecar (106) Coron - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Compar (41) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:22:10 Subject: Irish(10of32) UpdReq Corpre - son of Etain, he was a poet of the Tuatha de Danaan who cursed Bres for his lack of hospitality with the first satire ever made in Ireland (34) Corr Slieve na Seaghsa - the Round Mountain of the Poet's Spring, it is a place that Lugh passed on his way to do battle with Bres (45) Corrgenn - a great man of Connacht who, while visiting the Dagda, killed Aedh because he suspected him to be involved with his wife (82) Craisech - thick-handled spears belonging to Sreng, they were sharp at the sides though they had no points (29) Credenus - styled 'the Craftsman', he was a chief among the Tuatha de Danaan (27) Credne Cerd - styled 'the Brazier' (64), a worker in brass for the Tuatha de Danaan (37) Cridenbel - an idle blind man with a sharp tongue who always demanded the Dagda's three best bits of food. Starving, the Dagda hid three pieces of gold in the three bits and this killed Cridenbel (33). Crimthan Cass - the King of Connacht and father of Laegaire (121) Cron - mother of Fianlug, she was at the forge of Goibniu grinding spears when Ruadan was killed (64) Crow of Battle - see Morrigu (27) Cruacha - the maidservant of Etain who accompanied her when she departed with Midhir. Cruachan in Connacht was named after her (96) Cruachan Aigle - one of the twelve chief mountains of Ireland (q.v.) (62) Cu - along with Cian (q.v.) and Ceithen, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Cuailgne - the son of Breagan, he and his brother Fuad, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Cuailgne), following the Battle of Tailltin (75) Cualu - the home of Celtchar (88) Cuan - the wood of Cuan was cleared away by Duach and the men of Ireland so there could be a gathering around Taillte's grave (68) Culain - although he may have been Manannan in another guise, he was the great smith, originally living on the Island of Falga, who was invited by Conchubar to live on the plains of Muirthemne, where Cuchulain killed his great dog and thereafter took the name Cuchulain, meaning 'the hound of Culain' (98) Dabilla - a little hound belonging to Boann (80) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:22:10 Subject: Irish (11of32) UpdReq Dagda, the - father of Eire, Fodla, Banba (27), Angus Og (33), Bodb Dearg (43), Brigit (64), Cermait (72), Ainge and Diancecht (81).. Known as a good builder, he was ordered by Bres to build raths (33). Styled 'the good god' (63) and 'the Red Man of all Knowledge' (80), he got a dreadful wound from a spear thrown by Ceithlenn in the second battle of Magh Tuireadh (65) and he owned a magic harp called Uaitne (67). His house was at the Brugh na Boinne, where Dichu was his steward and Len Linfiaclach was the smith (81). His personal name was Eochaid O Uathair, and he had a magical club which could slay or heal (DIM). Dalbaech - see Elathan (1) (35) Dalbh - see Goll (121) Dana - greatest of the women of the Tuatha de Danaan (from whom they take their name), she was called the Mother of the Gods (28) De Domnann - see Indech (61) Debrann - owned Cailcheir, the swine that was called by Corann's harping (81) Delbaeth (1) - see Elathan (3) (61) Delbaith (2) - see Eri (35) Denda Ulad - one of the twelve chief mountains of Ireland (q.v.) (62) Deorgreine - a Tear of the Sun, daughter of Fiachna, she was given to Laegaire as his wife in Magh Mell (123) Derc-Loch - one of the twelve chief lochs of Ireland (q.v.) (62) Dergcroche - son of Bodb, he and his brother Rudrach were the two kings of Inislocha (117) Dianan - one of two witches of the Tuatha De Danaan (the other was Bechulle) who had the power to turn trees and stones and sods of earth into an armed host (62) Diancecht - father of Miach (34), he was a chief among the Tuatha de Danaan, and understood healing (27). He fashioned an arm of silver for Nuada, who had lost his own in battle (34). Also father of Octruil and Airmed, he restored slain warriors in the healing well of Slaine (64). His father was the Dagda and his harper was Corann (81). Dichu - steward first to the Dagda (81) and then to Angus (82) Dobar - the King of Siogair killed by Brian (55), he was the owner of two horses and a chariot that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Doirenn - along with two other daughters of Midhir of the Yellow Hair, Aife and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Dolb - the smith of the Fomor (63) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:23:12 Subject: Irish (12of32) UpdReq Donall Donn-Ruadh - styled 'of the Red-brown Hair', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg. His foster brother was Lugh (41). Donn - one of the sons of Miled (q.v.), he and twenty-four others died when the ship he commanded was wrecked as the Sons of the Gael attempted their second landing in Ireland (73) Druim Cain - Teamhair (q.v.) (31) Druim na Descan - Teamhair (q.v.) (31) Druim na Teine - the Ridge of Fire, the dwelling place of the three brothers, Goibniu, Samthainn, and Cian Druimne - son of Luchair, he made a cooking oven for the Dagda at Teamhair (80) Duach (1) - see Echaid (37) Duach (2) - styled 'the Dark', husband of Taillte, he built the Fort of the Hostages in Teamhair, and organized the men of Ireland to cut down the wood of Cuan (68) Dur-da-Bla - 'the Oak of Two Blossoms', it was another name for Uaitne (q.v.) (67) Eab - son of Neid, he was one of the chief men of the Fomor (42) Eadon - one of the greatest of the women of the Tuatha de Danaan, she was called the nurse of poets (27) Eas Dara - in west Connacht, it is the harbour where Bres and his army landed in Ireland to battle Lugh (43) Easal - the King of the Golden Pillars, he was the owner of seven self-regenerating pigs that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). A daughter of Easal's was the wife of the King of Ioruaidh (56). Eathfaigh - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Coron, and Compar (41) Echaid - styled 'the Rough', son of Duach, he was foster-father of Lugh (37) Eimher - (Aevir) the son of Ir, he divided Ulster between himself and some other chiefs of the Sons of the Gael following the Battle of Tailltin. It was of his sons, that were called the Children of Rudraighe, and that lived in Emain Macha for 900 years, that both Fergus and Conall Cearnach were descended. (75) Eine - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eathfaigh, Coron, and Compar (41) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:23:12 Subject: Irish (13of32) UpdReq Eire - variant of Eriu, one of the greatest of the women of the Tuatha de Danaan, she was one of three daughters of the Dagda who gave her name to Ireland (27) Eithis - one of two Druids of the Sons of the Gael (the other was Aer) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Elathan (1) - the son of Dalbaech and a king of the Fomor, he was father of Bres by Eri, a woman of the Tuatha de Danaan (35). He came to her over the sea in a vessel of silver, himself having the appearance of a young man with yellow hair, wearing clothes of gold and five gold torcs (35). Elathan (2) - son of Lobos, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Elathan (3) - son of Delbaeth, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Emhain Abhlach - (Avvin -------) an island paradise, the place to which Bran journeyed (105) Emain Macha - the capitol of Ulster, named after the twins of Macha (DIM), the place where the Children of Rudraighe lived for 900 years (75) Emmass - see Macha (65) Eochaid (1) - (Eohee) son of Erc, he was king of the Firbolgs when the Tuatha de Danaan first came to Ireland (28) Eochaid (2) - along with Fiacha and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Eochaid (3) - son of Sal, he was killed by Fiachna after capturing his wife (121) Eochaid Feidlech - also called Airem, of the Plough, High King of Ireland, he wedded the reborn Etain (by whom he had a daughter, Esa), but lost her to Midhir in a chess game, but got her back by beseiging Bri Leith (96) Eoghan - (Owen) brother of Tadg and Airnelach, he was captured by Cathmann and made to run a ferry (115), but was later rescued by Tadg (120) Erc (1) - see Eochaid (1) (28) Erc (2) - descended from the children of Sreng in Connacht, the son of Cairbre, he gave Cuchulain his death (31) Erc (3) - son of Ethaman, he was a teller of tales for the Tuatha de Danaan (37) Eremon - one of the sons of Miled (q.v.), he spoke with Eriu upon the hill of Uisnech (72) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:24:14 Subject: Irish (14of32) UpdReq Eri - a woman of the Tuatha de Danaan (32), the daughter of Delbaith, she was mother of Bres by Elathan, a king of the Fomor (35). She was the wife of Cethor (DIM). Eriu - variant of Eire, the wife of MacGreine and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on the hill of Uisnech, and talked with Eremon. One moment she would be a wide-eyed beautiful queen, and the next she would be a sharp-beaked, grey-white crow (72). She led the Tuatha De Danaan in the first battle fought against the Sons of the Gael, but was beaten back to Tailltin where she was killed in the Battle of Tailltin (75). Esa - daughter of Etain and Eochaid Feidlech (96) Ess Dara - near Magh Tuireadh-2 (q.v.) (63) Ess Ruadh - home of Ilbrech (77) Etain - see Corpre (34) Etain Echraide - the second wife of Midhir, she was driven out by Fuamach, taken in by Angus, turned into a fly by Fuamach, swallowed by Etar's wife, and reborn as Etain, later the wife of Eochaid Feidlech (by whom she had a daughter, Esa), who lost her to Midhir in a chess game, but got her back by attacking Midhir's stronghold at Bri Leith (95) Etar - of Inver Cechmaine, King of the Riders of the Sidhe, his wife swallowed Etain in the form of a fly who fell into her drinking cup, and nine months later gave birth to her again (89) Ethaman - see Erc (3) (37) Ethlinn - daughter of Balor and Ceithlenn (42), she was mother of Lugh by Cian (37). Because a Druid foretold that Balor would get his death from his own grandson, Balor locked Ethlinn in a tower (attended by 12 women) to keep her away from men. Described as 'tall and beautiful', she came to Teamhair after the second battle of Magh Tuireadh, and married Tadg. By him, she was mother of Muirne and Tuiren. (68) Ethne (1) - daughter of Tuireann and sister of Brian, Iuchar, and Iucharba (50) Ethne (2) - the wife of Cormac (q.v.) (107) Fachtna - physician to Eochaid Feidlech (91) Fail-Inis - a beautiful whelp belonging to the King of Ioruaidh, the Cold Country, that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). This king's wife was a daughter of Easal's (56). Fais - the wife of Un, she was killed in the first battle fought between the Tuatha De Danaan and the Sons of the Gael, in the place later called the Valley of Fais (75) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:25:14 Subject: Irish (15of32) UpdReq Falias - styled 'great', one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Morias, and its treasure was the Lia Fal, the Stone of Virtue (27) Falga - see Island of Falga Fand - daughter of Flidhais, her bright vessels were made by Len Linfiaclach (81). Manannan's wife, and Cuchulain's mistress (DIM). Fathadh Canaan - descended from the line of Ith, he held sway over the whole world, taking hostages of the streams, the birds and the languages (76) Feast of the Age - Manannan made this feast for the Tuatha de Danaan (after they were defeated) where they ate his magic swine and drank Goibniu's ale (77). Febal - see Bran (103) Fer Ferdiad - of the Tuatha De Danaan, he was a Druid and pupil of Manannan who was killed by him for causing the death of Tuag (97) Ferdiad - descended from the children of Sreng in Connacht, he made a good fight against Cuchulain (31). He was one of the race called Gaileoin (76) Fergus - the son of Rogh, he was descended from the line of the sons of Eimher (75) Fergus Fithchiollach - of the chess, a son of Bodb Dearg, he was sent in search of the children of Lir (132) Fertuinne - son of Trogain, he was a magician given by Bodb Dearg to the sons of Lugaidh Menn (79) Fiacha - along with Eochaid and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Fiachna - son of Betach and father of Deorgreine (123), of the men of the Sidhe, his wife was captured by Eochaid, whom he killed, but she was then given to a nephew, Goll (121), but Goll was killed by Laegaire and Fiachna's wife was restored to him (122) Fiachra - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Fianlug - see Cron (64) Fianna of Ireland - a band of legendary soldiers and Finn was the head of them (68) Figal - see Gamal (37) Figol - son of Mamos, he was a Druid of the Tuatha de Danaan who had the power to cause showers of fire to fall on his enemies (62) Findemas - see Findgoll (32) 718499927771849992777184999277718499927771849992777184999277718 From: Durwydd MacTara Area: Metaphysical To: ALL 17 Jul 91 18:26:16 Subject: Irish (16of32) UpdReq Findgoll - son of Findemas, a Druid who advised Nechtan in the deceiving of King Bres (32) Finias - one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Arias, and its treasure was the Spear of Victory (27) Finn - son of Muirne, he was Head of the Fianna of Ireland (68) Fionn - one of the twelve chief rivers of Ireland (q.v.) (62) Fionnuala - one of the four children of Lir and Aobh, she was turned into a swan by Aoife, Lir's jealous second wife (126) Firbolg - styled 'the Men of the Bag', they were the people who lived in Ireland before the Tuatha de Danaan but after the people of Nemed, and they had come from the South (28) First Battle of Magh Tuireadh - the first battle fought in Ireland by the Tuatha de Danaan (31). Begun at Midsummer, the Firbolgs were defeated after four days (30). Flidais - Lugh wore the cloak of the daughters of Flidais when the sons of Tuireann returned to Ireland to pay him their fine (57) Flidhais - see Fand (81) Fodla - (Fola) daughter of the Dagda, wife of MacCecht, and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on Slieve Eibhline (71) and was killed in the Battle of Tailltin (75). Fodhla - variant of Fodla (q.v.) Fomor - people who lived beyond the sea or below the sea west of Ireland, they demanded heavy tribute from the Tuatha de Danaan. They were led by a giant and his mother, and they each had but one foot or one hand. They were friendly with the Firbolgs but jealous of the Tuatha de Danaan (32). Ford of Destruction - the name given to the foot of Unius since the second battle of Magh Tuireadh (66) Fort of the Hostages - in Teamhair, it was built by Duach (68) Freagarthach - styled 'the Answerer', the sword of Manannan, whoever was wounded by it would never get away alive, and whoever it was bared against would lose their strength (41) Fresen - a beautiful country, of which Cathmann was king, that lay to the south-east of the Great Plain (114) Fuad - he and his brother Cuailgne, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Fuad), following the Battle of Tailltin (75) Fuamach - the very jealous first wife of Midhir, she attempted to destroy Etain with magic, and was herself killed by Angus for it (89) 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 18 Jul 91 19:22:00 Subject: Celtic Numeology (1 Of 5) UpdReq * Forwarded from "NUMEROLOGY" * Originally from Paul Seymour * Originally dated 07-18-91 19:18 TOWARD A CELTIC NUMEROLOGY ========================== by Mike Nichols '...I have been a word among letters.' --the Book of Taliesyn, VIII What's in a word? Or a name? What special power resides in a word, connecting it so intimately to the very thing it symbolizes? Does each word or name have its own 'vibration', as is generally believed by those of us who follow the Western occult tradition? And if so, how do we begin to unravel its meaning? Just what, exactly, is in a word? Well, LETTERS are in a word. In fact, letters COMPRISE the word. Which is why Taliesyn's remark had always puzzled me. Why didn't he say he had been a 'letter among words'? That, at least, would seem to make more logical sense than saying he had been a 'word among letters', which seems backwards. Unless... Unless he was trying to tell us that the word is NOT the important thing -- the critical thing is the LETTERS that make up a word! The Welsh bard Taliesyn was, after all, a pretty gifted fellow. He certainly put all the other bards at Maelgwyn's court to shame. And over the years, I've learned never to take his statements lightly -- even his most enigmatic statements. Perhaps he was really suggesting that, in order to understand the true meaning of a word or name, one must first analyze the letters that comprise it. Of course, this is certainly not a new theory. Any student of arcane lore would at once recognize this concept as belonging in the opening remarks of any standard text on numerology. But to read the same meaning behind a line of poetry penned by a 6th century Welsh bard may be a bit surprising. Is it possible that the Celts had their own system of numerology? Let us begin the quest by asking ourselves what we know about numerology in general. Most of our modern knowledge of numerology has been gleaned from ancient Hebrew tradition, which states that the true essence of anything is enshrined in its name. But there are so many names and words in any given language that it becomes necessary to reduce each word to one of a small number of 'types' -- in this case, numerological types from 1 to 9 (plus any master numbers of 11, 22, etc.). This is easily accomplished by assigning a numerical value to each letter of the alphabet, i.e. A=1, B=2, C=3, and so on. Thus, to obtain the numerical value of any word, one simply has to add up the numerical values of all the letters which comprise the word. If the sum is a two digit number, the two digits are then added to each other (except in the case of 11, 22, etc.) to obtain the single digit numerical value of the entire word, which may then be analyzed by traditional Pythagorean standards. 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 18 Jul 91 19:23:00 Subject: Celtic Numerology (2 Of 5) UpdReq * Forwarded from "NUMEROLOGY" * Originally from Paul Seymour * Originally dated 07-18-91 19:18 The problem has always been how to be sure of the numerical value of each letter. Why SHOULD A equal 1, or B equal 2, or Q equal 8? Where did these values come from? Who assigned them? Fortunately, the answer to this is quite simple in most cases. Many ancient languages used letters of the alphabet to stand for numbers (Roman numerals being the most familiar example). Ancient Hebrew, for instance, had no purely numerical symbols -- like our 1, 2, 3, etc. -- so their letters of the alphabet had to do double duty as numbers as well. One had to discern from the context whether the symbol was meant as letter or number. This was true of classical Latin, as well. Thus, in languages such as these, it is easy to see how a number became associated with a letter: the letter WAS the number. It is a bit more difficult to see how the associations in 'modern' numerology came into being. The modern numerological table consists of the numbers 1 through 9, under which the alphabet from A through Z is written in standard order: 1 2 3 4 5 6 7 8 9 --------------------------------- A B C D E F G H I J K L M N O P Q R S T U V W X Y Z This arrangement seems somewhat arbitrary, at best. At the very least, it is difficult to sense any 'intrinsically meaningful' relationship between a letter and its numerical value. After all, our modern alphabetical symbols and our modern numerical symbols (Arabic) come from two completely different sources and cultures. For this reason, many contemporary numerologists prefer the ancient Hebrew system because, at least here, there is a known connection between letter and number. However, when we attempt to adapt this system to the English language, a whole new set of problems crops up. For one, the entire alphabet is arranged in a different order and some of our modern letters have NO Hebrew equivalents. Thus, based on the Hebrew alphabet, the only letters for which we have numerical values are the following: 1 2 3 4 5 6 7 8 ------------------------------------ A B G D H V Z P Y K L M N W Q R S T Obviously, a modern numerologist wouldn't get very far with this table. In order to compensate for the missing letters in the Hebrew system, most modern textbooks on numerology 'fill in' the missing letters by 'borrowing' numerical values from the Greek alphabet, thus mixing cultural symbols in an eclectic approach that is not entirely convincing. 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 18 Jul 91 19:23:02 Subject: Celtic Numerology (3 Of 5) UpdReq * Forwarded from "NUMEROLOGY" * Originally from Paul Seymour * Originally dated 07-18-91 19:19 Another problem is the exclusion of the number 9 from the table -- which modern textbooks often 'explain' by saying that the Hebrews did not use the number 9, since it was a 'sacred' and 'mystical' number. The real truth, however, is far less esoteric. The fact is, the Hebrew alphabet DID have letters with the numerical value of 9 -- the letters Teth and Sade. But, since Teth and Sade do not have equivalents in our modern English alphabet, the 9 value must be left out. And finally, it is once again difficult to see any INTRINSIC relationship between a Hebrew letter and the number it represents. Why should one symbol stand for 1, or another for 2, or yet another for 3, and so on? The whole superstructure seems somewhat shakey. But let us now turn our attention to a Celtic alphabetic system called the 'Ogham'. This alphabet is written by making a number of short strokes (from 1 to 5) below, above, or through a 'base line' (which in practice tended to be the edge of a standing stone). Thus, A, O, U, E, and I would be written, respectively: ---/----//----///----////----/////--- Of course, in this system it is easy to see how a letter becomes associated with a number, since the numerical value of each letter is implicit. Thus, A=1, O=2, U=3, E=4, and I=5. (It is true there is much disagreement and confusion among modern scholars as to how the Ogham alphabet should be rendered. Further, a number of different Oghams seem to have been employed at various times by different Celtic cultures. But this confusion usually centers on whether the strokes should be above, below, or through the base line -- NOT on the number of strokes used. On that point, there is general agreement. And though orientation to the base line is important, it is not essential to our discussion of numerology, since we need only concern ourselves with the NUMBER of strokes used.) Thus, based on the work of such scholars as P.C. Power, S. Ferguson, D. Diringer, I. Williams, L. Spence, and D. Conway, I have synthesized the following table of Celtic numerology: 1 2 3 4 5 --------------------------------- A D T C I B G U E N H L V F P M O W J Q X K R S Y Z 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 18 Jul 91 19:24:02 Subject: Celtic Numerology (4 Of 5) UpdReq * Forwarded from "NUMEROLOGY" * Originally from Paul Seymour * Originally dated 07-18-91 19:20 Using this table, the student of Celtic numerology would then proceed to analyze any word in the generally accepted manner. One should not be concerned that the numbers 6, 7, 8, and 9 do not appear in this system, as the Ogham alphabet had NO letters with these values (as opposed to the Hebrew alphabet which DID have letters with the missing 9 value, as mentioned earlier). Another consideration is that the Ogham alphabet is just that -- an alphabet. It never represented any particular language, and historically it has been employed by many different languages. Again by contrast, the Hebrew alphabet was structured for a particular language -- Hebrew -- and many problems arise when we attempt to adapt it to a language for which it is not suited. Although the Ogham alphabet only has letter values from 1 through 5, all of the numbers from 1 through 9 (plus any master numbers of 11, 22, etc.) will be used in the final analysis (just as in the Hebrew system). To understand how this works, let us try an example. We will use the name of the Welsh goddess Rhiannon: R + H + I + A + N + N + O + N 5 + 1 + 5 + 1 + 5 + 5 + 2 + 5 = 29 2 + 9 = 11 Most numerologists will agree that 11 is a 'master number' or 'power number' and therefore it is not further reduced by adding the two digits (although, if one does this, 1 + 1 = 2, and 2 is considered the first even and feminine number in the numerical sequence, certainly appropriate for a Welsh Mother Goddess). Viewed as an 11, the analysis is usually that of someone who is on a 'higher plane of existence' (certainly appropriate for a goddess), someone who brings 'mystical revelation'. Often this is someone who feels slightly distant from the people surrounding him or her, and who has trouble feeling any real empathy for them (which seems to fit a faery queen who has come to live in the land of mortals). Also, this is sometimes the number of the martyr, or of someone unjustly accused (which is certainly true of Rhiannon's story as told in the 'Mabinogi', in which she is falsely accused of destroying her own son). By way of contrast, the 'modern' system would have Rhiannon be a 3, a somewhat inappropriate masculine number (not that all feminine names should always yield a feminine number -- but one would at least expect it to do so in the case of an archetypal mother goddess). The Hebrew system would yield an even more inappropriate 4, that being the number of the material world and all things physical (and since Rhiannon hails from faery, she is definitely not of this material plane.) 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 18 Jul 91 19:24:04 Subject: Celtic Numerology (5 Of 5) UpdReq * Forwarded from "NUMEROLOGY" * Originally from Paul Seymour * Originally dated 07-18-91 19:21 By now, some of my more thoughtful readers may think they see some inconsistency in my approach. Why have I gone to so much trouble to point up the flaws in traditional systems of numerology (even going so far as to suggest an entirely new system), only to fall back on interpretations of the numbers that are strictly traditional? The reason is this: all of my objections thus far have been limited to METHODOLOGY. When it comes to interpreting the meaning of the numbers, I have no quarrel with the traditional approach, since here we enter the field of universal symbolism. All systems of numerology, be they Hebrew, modern, Oriental, or whatever, tend to attach the same interpretive meaning to the numbers. When Three Dog Night sings, 'One is the loneliest number that you'll ever know...', it is a statement which is immediately understood and agreed upon by people from widely diverse cultures. And the same holds true for all other numbers, for we are here dealing with archetypal symbols. It is worth repeating that, although I believe this system to have a firm theoretical basis, it is still in an embryonic state -- highly tentative, highly speculative. To the best of my knowledge, it is also an original contribution to the field of numerology. While some writers (notably Robert Graves in 'The White Goddess') have dealt with the numerical values of Ogham letters, I believe this article is the first instance of employing it specifically as a system of numerology. I have spent many long hours working with Celtic numerology -- putting abstract theory to use in practical application -- but much work remains to be done. For this reason, I would be happy to hear from readers who are interested in the subject and who would like to share their own experiences and thoughts. 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: ALL 21 Jul 91 07:56:00 Subject: poem UpdReq * Forwarded from "WICCA" * Originally from Ellianna * Originally dated 07-20-91 8:31 Everyone, if you could bear with me a bit... I found this poem (I'm not saying where) and I would like your opinion of it. I am not sure if I am posting in the right place but I am sure I will find out (grin) Again the burning came, She felt the heat, the searing pain a cry lanced through her heart "Why, My Lady, Why" She lay quietly, remembering lost within the labrynth of the past and the future she did not feel the bite of the cruel blade. Bleeding, moaning, she saw the man his face, and heart masked with black she knew his choices and his pain Oh, to cause pain, to accept his own if only she could Touch him, Heal him. "I love you" she whispered dark eyes calm, yet full of pain "Don't " cried the man "I want to see you die" "I love you and forgive you" she said tears rolled freely down her cheeks Again, and again the searing pain As the man applied the red hot blade "Do you still love me, and forgive me" he screamed? Despite the pain she answered strongly "I do", She smiled "Blessed be" she whispered. A wave of pain sent her among the stars. "My Lady" she cried "I'm frightened" Strong arms held her close "You have done well my child, rest now" The man watched as the blade grew cold As the young body before him cooled tears streamed down his face and he whispered "Forgive me" 718499927771849992777184999277718499927771849992777184999277718 From: Sysgod Area: Metaphysical To: All (from Askacop) 21 Jul 91 17:06:40 Subject: Chicago police head says China justice system OKUpdReq * Original: FROM.....Michael Pearson (114/17) * Original: TO.......All (114/29) * Forwarded by.......OPUS 114/29 This article was picked up also by USA Today July 16th issue but not published in its entirety. I am curious as to your views concerning LeRoy Martin's statements. ========================================== Austin American-Statesman Saturday, July 13, 1991 pg A2 Chicago police head says China justice system OK Chicago (AP) -- The city's police superintendent said the United States might do well to copy aspects of China's justice system, and said it might be useful to sometimes suspend constitutional rights. LeRoy Martin, who recently returned from a visit to China, also said Nazi Germany "had a very low crime rate." Martin said China's criminal justice system sometimes deals better with crime than the U.S. system. "I know we're a democracy, but you know, I don't think everything the communists do can't be copied," Martin said in a radio interview Thursday. "And I think that there are some things they do that are better than what we do." Human rights organizations have long accused China of human rights abuses, particularly after its June 1989 bloody suppression of pro-democracy demonstrators at Beijuing's Tiananmen Square. Martin said the U.S. Constitution often hampers police efforts to fight crime, and said it might be useful in some circumstances to suspend constitutional rights. "We need to take a look at it and maybe from time to time we should curtail some of those rights," he said. "Because some of those rights have gotten us into the position where we're living in an armed camp right now." Martin said police need expanded powers to fight urban crime, including random "stop and frisk" searches of citizens. He also called for elimination of the exclusionary rule, which bars illegally obtained evidence from criminal trials. Martin later defended his views as reflecting popular sentiments. "You should come to the meetings that I have in the community," he said. "You would see that a lot of people would be in favor of the kinds of things that I am talking about." When a reporter mentioned that Adolf Hitler's views also had been popular in Nazi Germany, Martin replied, "And they had a very low crime rate then." Mayor Richard Daley on Friday said he disagreed with Martin's statements. "You cannot take rights away from anybody," Daley said, but added that Martin was entitled to his opinion. --- 718499927771849992777184999277718499927771849992777184999277718 From: Jonathan Corwin Area: Metaphysical To: All 24 Jul 91 22:00:24 Subject: De Arte Potentia, Part I UpdReq De Arte Potentia DISCLAIMER: References made to "Western Culture" and "Eastern Culture" are, by necessity, painted rather broadly and thus subject to my biases. Either alone, in their complexity, would form the basis of a lifetime study. This is beyond the scope of the essay. My forays into magick began but four years ago. However, my questioning of the fundamental nature of reality began some nine or ten years ago, and I have cycled through several belief-structures, each time gaining new appreciation and insight into its experience. Let me share some of these with you. My first loyalty was to eastern philosophy -- Christianity, as I knew it, was then too rigid and unyielding to conform to my experience of reality. But I was fairly unsophisticated and thought Oriental religions were, by and large, the same. Easy trap to fall into when you are facing an alien culture. Just as it is simple to misunderstand subtle points contained in a new thought-structure. Maya, for example, does not say that "the [physical] world is an illusion", rather it refers to the _perception_ of the physical world being all that there is as being an illusion itself. Science confirms this -- our reach now extends into realms which we cannot naturally comprehend (eg, infra-red imaging), but which exists nonetheless and may be perceived indirectly through our instruments. One of the nicer concepts that grows out of the Eastern POV is that of the "accidental universe". The divisive fallacy, out of which grows subject/object and controller/controlled dualisms was long a mainstay of Western culture, until science recognized that observer- participation affected experimental results. The idea of an objective, insular and neutral standard of reality started to come crashing down. But to make this shorter, I will introduce a less sophisticated, more obvious argument against the illusion of neutrality. The general idea of science is to propose a hypothesis which causally connects a series of actions. If the hypothesis proves unworkable, one throws it away and starts anew. Eventually, everything would be known. Science, with its "objective neutrality" became the New Faith, with its own blind worshippers. The veil has started to unravel, but the followers are still myopic. Let us examine some of Science's basic premises: 1) It assumes a narrowing down of finite (unknown) knowledge. In practice, the opposite tends to be true -- answers breed new questions which further expand the cycle. I call this "The Trouble With Tribbles" fallacy; a direct correlation can be seen between the scientific assumption and the organ- ized Christian theological imperative of "all things in their *proper* place." So much for neutrality. 2) "Junk" data, points which fall off the curve and are conveni- ently ignored tend to bear fruit a few decades later -- pro- viding more information, and thus, more puzzles. 3) For every problem there are an infinite number of hypotheses... and solutions. But humanity is particulate and can hew but one path each through potentia. The choice of a particular hypothesis or solution also often reflects innate biases trans- mitted through culture and language more often than on a detailed analysis of the structure of a structure (which has its own life, dangers, benefits and needs). 718499927771849992777184999277718499927771849992777184999277718 From: Jonathan Corwin Area: Metaphysical To: All 24 Jul 91 22:00:36 Subject: De Arte Potentia, Part II UpdReq De Arte Potentia (II) As an example of 3), in the '50s there were several plans for nuclear plants. The form of plant we have now, the "master", so to speak, was the one chosen, and the form which has dominated ever since. The form has inherent shortfalls and strengths, as do the others, but the decision was based on what is (short-term) economical and useful. The study of language makes this clearer -- there are differences in languages that make their study useful as a tool to change the mind. No language is "good" or "bad", but may be improperly used. One would not use an abacus to solve differential equations. Similarly, certain concepts are conveyed more effectively in one language structure than another. German distinguishes between knowing personally and factually, while English doesn't, making communication along those lines vaguer. The idea behind the "accidental universe" is similar. Ultimately, there is no observer/observed, no controller/controlled -- all is a unity. There is no need for a "little man" to control the "outer man". IIt can be explained as a complex feedback system whose laws are determined by the existing structure. 718499927771849992777184999277718499927771849992777184999277718 From: Jonathan Corwin Area: Metaphysical To: All 24 Jul 91 22:00:52 Subject: De Arte Potentia, Part III UpdReq De Arte Potentia (III) The idea of the "little man", the homonculus, in it's many versions -- as the false ego, the soul, the unconscious (when represented by unscrupulous practitioners as the *true* "owner" of the body, as is often the case in subliminals) among others -- suffers from over- complication. It is unnecessary to explain the universe -- all thought, all action, all change rebounds and amplifies itself in a magnificent and intricately beautiful dance, which moves in a complex rhythm with no beginning and no end. This is key to understanding the best which eastern culture has to offer us -- whereas, in the West, we have largely used the carrot- and-stick method, heaven and hellfire, to move people to be socially responsible, the Easterner is more impelled by a compulsion to grace and harmony. This is what is meant by the phrase, "To flow with the Tao," to align oneself with the dance, and thus in a position of strength (as the willow) against that of weakness (as the rigid oak who vainly opposes the oncoming storm). Thus comes the ideal of guidance by diversion, rather than the futile struggle against Fate, educational though it may be. The latter theme runs strongly through our Greek roots, and is epitomized in Euripides' plays. The concept of balance against conflict is tremendously appealing and explains the attraction many have to Eastern systems of occult, philosophy, "science" (the yogas), etc. The origin of karma is rooted in this understanding of illusory divison: the consequent actions of the dancer's disturbances change the system, in turn changing the dancer itself. All being spreads outward in omni-radiant waves, but as it flows out, it interferes and is interfered with by other sources of these waves. Physics provides a nice thought-model with diffraction and interference that is best understood by throwing a handful of pebbles in a pool and watching the interactions. This is true karma, as opposed to the "3 x" rule, which seems to me to be a case of can't-leave-a-good-thing-alone. Well, why not? Christianity has its own share of distortions and obscurities of original concept, deriving from the same sources: desire for power, lack of sophistication, and the egotistical envy in one-upmanship. It was remarked once that, in India, if two people had a dispute over their respective Gods and their influences, a third one was sure to resolve the dispute by introducing his own which superseded both. So there are dangers that the student of Eastern culture may fall into. This naivete showed its ignorant height in the 60s, with the trite sterotypes of "Yeah man, just dig it, go with the flow." But this was often used as an excuse to do what one wanted _even when that opposed what was right for one_, ie, it became an excuse for intuitional and intellectual laziness, rather than a true attempt to grok and to evolve. There were serious people, but many were just along for the joyride. If the one end involved self-directed sloth, the other extreme tended to fall into what is now termed the p.c. movement: the tendency to accept and lay one's life on a given moral authority -- one of the reasons for the popularity of the Karmic "golden rule". Extremes of moral righteousness, however, tend to blind people practically. And my own feeling is that the moral strictures, though they _may_ have _some_ basis in reality (as the Jewish dietary laws do), are also a mechanism for societal regulation; keeping the individual element under fairly tight control. My own experience has been that, if there is a God, its "plan" is alien to humanity's general understanding. This is why I became interested in Buddhism. 718499927771849992777184999277718499927771849992777184999277718 From: Jonathan Corwin Area: Metaphysical To: All 24 Jul 91 22:01:02 Subject: De Arte Potentia, Part IV UpdReq De Arte Potentia (IV) Buddhism, these days, does not mean much, as it has been fractured into many sects. The buddhism I refer to is the form it took in its origin, c. 6th cent. B.C. At the time, it was a counter-reaction to hinduism, which was then a mix of ritual magic with a lot of flash and a primitive sort of polytheism, brought in by the migration of Aryans into India. Buddhism, in its original premise, is elegant and simple (except for its description of creation, but I know no one who has adequately addressed the creation question). It opposed the idea of a static heaven, static gods, a static (read "perfect") world. It noted that as Nature itself was dynamic and changing, so that should be reflected in the creation and re-creation of the universe. From there, it proposes the universe is never "static", but rather the continual combination and division of energy, ie the universe in flux. In hinduism, we find the idea of "transmigration of the souls", or reincarnation. In buddhism, the very idea of a soul is unnecessary. There does not _need_ to be reincarnation or direct causation. The method of change in the universe is ideation. Ideation can occur several ways: physically, mentally, emotionally, etc. Emotional reactions form emotional karma (really, the binding of emotional energies which then form the seed for future manifestation), physical reactions bring physical karma, and so on. The product a person is, is the result of their belief-structure and those of others around them. But, unlike mechanism, the idea of no "soul" does not imply no choice and therefore robotic slavery. It means that one has the responsibility of past actions upon them in some way or other in the form of influences, but also that how the person acts and reacts contains the very seeds which flower in the future *in potentia*. The very idea of "person" as we know it is void, but conscious influence of thought and action, and so future forms which arise from potentia, is possible. Salvation depends on the perfection of a person's innate tendencies, what his "energy structure" allows him to do at a given moment. Buddhism may well have been the oldest form of atheism around. Let's take a look at Chaos for a second here. All things form out of potentia (my term for chaos), and all possibilities exist in potentia. In fact, a better word than "energy structure" as used above, might be "information structure". The person/soul however we perceive ourselves is the result of our }ii} 718499927771849992777184999277718499927771849992777184999277718 From: Adrienne Area: Metaphysical To: Paul Seymour 25 Jul 91 23:37:40 Subject: Re: poem UpdReq I find the theology and mythology very disturbing. I'd like to know if the cruelty attributed to the male is a symptom of a real problem of understanding the mystery of the scourge in Wicca. As poetry, it's quite powerful; as a mythic truth, it's twisted and sick. 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: All 1 Aug 91 21:42:00 Subject: Lammas (1 of 2) UpdReq * Forwarded from "WICCA" * Originally from Durwydd MacTara * Originally dated 08-01-91 21:39 L A M M A S: The First Harvest =============================== by Mike Nichols * * * * * * * * * * * * * * Once upon a Lammas Night When corn rigs are bonny, Beneath the Moon's unclouded light, I held awhile to Annie... * * * * * * * * * * * * * * Although in the heat of a Mid-western summer it might be difficult to discern, the festival of Lammas (Aug 1st) marks the end of summer and the beginning of fall. The days now grow visibly shorter and by the time we've reached autumn's end (Oct 31st), we will have run the gamut of temperature from the heat of August to the cold and (sometimes) snow of November. And in the midst of it, a perfect Mid-western autumn. The history of Lammas is as convoluted as all the rest of the old folk holidays. It is of course a cross-quarter day, one of the four High Holidays or Greater Sabbats of Witchcraft, occurring 1/4 of a year after Beltane. It's true astrological point is 15 degrees Leo, which occurs at 1:18 am CDT, Aug 6th this year (1988), but tradition has set August 1st as the day Lammas is typically celebrated. The celebration proper would begin on sundown of the previous evening, our July 31st, since the Celts reckon their days from sundown to sundown. However, British Witches often refer to the astrological date of Aug 6th as Old Lammas, and folklorists call it Lammas O.S. ('Old Style'). This date has long been considered a 'power point' of the Zodiac, and is symbolized by the Lion, one of the 'tetramorph' figures found on the Tarot cards, the World and the Wheel of Fortune (the other three figures being the Bull, the Eagle, and the Spirit). Astrologers know these four figures as the symbols of the four 'fixed' signs of the Zodiac, and these naturally align with the four Great Sabbats of Witchcraft. Christians have adopted the same iconography to represent the four gospel-writers. 'Lammas' was the medieval Christian name for the holiday and it means 'loaf-mass', for this was the day on which loaves of bread were baked from the first grain harvest and laid on the church altars as offerings. It was a day representative of 'first fruits' and early harvest. In Irish Gaelic, the feast was referred to as 'Lugnasadh', a feast to commemorate the funeral games of the Irish sun-god Lugh. However, there is some confusion on this point. Although at first glance, it may seem that we are celebrating the death of the Lugh, the god of light does not really die (mythically) until the autumnal equinox. And indeed, if we read the Irish myths closer, we discover that it is not Lugh's death that is being celebrated, but the funeral games which Lugh hosted to commemorate the death of his foster- mother, Taillte. That is why the Lugnasadh celebrations in Ireland are often called the 'Tailltean Games'. * * * * * * * * * * * * * * The time went by with careless heed Between the late and early, With small persuasion she agreed To see me through the barley... * * * * * * * * * * * * * * 718499927771849992777184999277718499927771849992777184999277718 From: Paul Seymour Area: Metaphysical To: All 1 Aug 91 21:43:00 Subject: Lammas (2 of 2 ) UpdReq * Forwarded from "WICCA" * Originally from Durwydd MacTara * Originally dated 08-01-91 21:41 One common feature of the Games were the 'Tailltean marriages', a rather informal marriage that lasted for only 'a year and a day' or until next Lammas. At that time, the couple could decide to continue the arrangement if it pleased them, or to stand back to back and walk away from one another, thus bringing the Tailltean marriage to a formal close. Such trial marriages (obviously related to the Wiccan 'Handfasting') were quite common even into the 1500's, although it was something one 'didn't bother the parish priest about'. Indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the Old Religion). Lammastide was also the traditional time of year for craft festivals. The medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and performing strange, ceremonial plays and dances for the entranced onlookers. The atmosphere must have been quite similar to our modern-day Renaissance Festivals, such as the one celebrated in near-by Bonner Springs, Kansas, each fall. A ceremonial highlight of such festivals was the 'Catherine wheel'. Although the Roman Church moved St. Catherine's feast day all around the calender with bewildering frequency, it's most popular date was Lammas. (They also kept trying to expel this much-loved saint from the ranks of the blessed because she was mythical rather than historical, and because her worship gave rise to the heretical sect known as the Cathari.) At any rate, a large wagon wheel was taken to the top of a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. Some mythologists see in this ritual the remnants of a Pagan rite symbolizing the end of summer, the flaming disk representing the sun-god in his decline. And just as the sun king has now reached the autumn of his years, his rival or dark self has just reached puberty. Many commentators have bewailed the fact that traditional Gardne- rian and Alexandrian Books of Shadows say very little about the holiday of Lammas, stating only that poles should be ridden and a circle dance performed. This seems strange, for Lammas is a holiday of rich mythic and cultural associations, providing endless resources for liturgical celebration. * * * * * * * * * * * * * * * Corn rigs and barley rigs, Corn rigs are bonny! I'll not forget that happy night Among the rigs with Annie! * * * * * * * * * * * * * * [Verse quotations by Robert Burns, as handed down through several Books of Shadows.] 718499927771849992777184999277718499927771849992777184999277718 From: Fra.: Apfelmann Area: Metaphysical To: * 23 Sep 91 10:07:04 Subject: P-H Model III UpdReq Magic and transcendentalism exist in opposition to the dominant materialist paradigm and often become confused for this reason, much as magic and science were often confused together in their opposition to monotheism in the religious aeon. Magical theories tend to proliferate partly in response to the tyranny of materialism and partly because although materialism is self evidently incomplete, the holes cannot be patched with a transcendentalism that is tinged with increasing absurdity. Thus in opposition to nihilistic materialism we find the remains of a monotheistic transcendentalism which we find the remains of a monotheistic transcendentalism which is on the way out and a purely magical view, manifesting, for example, in the growth of parapsychology, which is on the increase. Strange admixtures of magic and transcendentalism in various proportions arise at this time. Neo-paganism, witchcraft and white light occultism are characteristic rebel philosophies during the cultural dominance of nihilism. Charismatic revival movements on the fringes of a decaying monotheism attempt to perceive and invoke the supposed magical powers of their deities in an immediate way to bolster a transcendentalism which is inexorably fading into obscurity. Similarly in the initial phase of the revival of magic, transcendental or neo-religious themes tend to become mixed with magic. However the psycho-history model predicts that they will part company and that the surviving magical traditions will be those with no religious components. The model further predicts that the nihilist phase of the rationalist aeon will give way to a new aeon in which the relative strengths of the three paradigms will be in a similar configuration to that of the shamanic aeon. Materialist and magical beliefs will dominate the culture of the new aeon initially and then magic alone will come to dominate. The new aeon has been dubbed the Pandaemonaeon and its first phase the Chaoist sub-aeon in recognition of the non transcendental magic- materialist theories which will characterize it. From the standpoint of the popular rational materialism which dominates the nihilist phase it may appear absurd that the philosophy of magic will arise first to complement and then surpass that of science and materialism. However the most advanced scientific theories are already beginning to exhibit magical features in their new descriptions of reality. Both in particle physics and cosmogenesis a fundamental acausality, indeterminacy and observer dependence is now ascribed to reality. These are, properly speaking, magical theories, not material ones. It also appears that in biology, psychology and medicine materialist theories of strict causality must give ground to some form of emergent vitalism for organisms are evidently more than the sum of their parts. This co-emergent vital principle or morphic field is equivalent to the intrinsic power or mana of magical theory. The prevailing orthodoxy of the coming chaoist age will represent something of a truce between magic and science; although the magical aspects may take on heavy scientific camouflage first to make them more acceptable. Transcendental theories will virtually disappear and magical phenomena will no longer be acknowledged as proof of anything spiritual. The word "God" will be both objectively and subjectively meaningless except to a few cliques and cranks; although towards the end of the pandaemonaeon new forms of magical transcendentalism will arise but it would be premature to speculate on their precise manifestation. The model does not predict the nature of the characteristic post-industrial technology of the impending aeon. The decline of materialistic theories throughout the aeon does not in itself imply the loss of advanced technology. As technology becomes progressively more complex and less comprehensible there is a tendency to conceive of it and use it as though it were a magical phenomenon. Devices incorporating quantum mechanical or direct psi-interactive components may well make any distinction between magical and material systems meaningless in any case. So the impending pandaemonaeon may be characterized by an extremely complex yet rationally incomprehensible high technology. Alternatively the model will equally well accommodate a post catastrophe technology sufficient to support a new hunter gatherer tribalized society resembling the first shamanic aeon when the relative strengths of the paradigms were similar. At the time of writing it is too early to speculate on the character of the second phase of the pandaemoneaon which has been left nameless. It remains to be seen whether humanity will spend this phase out amongst the stars or squabbling over tinned food in the smoking ruins. Yet any credible form of stellar travel will have to be based on principles more akin to those currently under investigation in magic than in science. Some form of machine enhanced teleportation might suffice, reaction-thrust vehicles plainly will not. ...to be continued... 718499927771849992777184999277718499927771849992777184999277718 From: Fra.: Apfelmann Area: Metaphysical To: * 24 Sep 91 16:29:02 Subject: P-H Model IV UpdReq The magician's stance towards the aeonic cycle depends on his attitude towards change. Progress is merely the mechanism whereby humanity exchanges one set of problems for another, often larger, set. To campaign for or against change is necessarily to draw oneself into strive and conflict. Yet it seems that by nature we find it more stimulating to engage in turmoil and contention than to abstain. The advantages of having history on one's side are that one may enjoy the company of radical rather than conservative minds and one may even enjoy the satisfaction of being proved right in one's lifetime. The satisfactions afforded by the defense of orthodoxy and the bittersweet appeal of vainglorious defeat should not, however, be underestimated. Politics, being a mere squabble over the secondary codification of the primary values of a society, has little effect on the aeonic cycle. All it can do is effect the timing. Democracy for example is entirely due to industrialism, military technology and the weaking of monotheism; it is not something which arises out of politics itself, nor is it by any means the ultimate form of social organisation. If there is a tide in the affairs of men then it is caused by deep changes in our views of self and reality and politics are mere eddies and ripples on its surface. Armed with the Psycho-historic model of aeonic change the magician can readily see what factors he should work on to hasten impede or reverse aeonic development in a particular culture or sub-culture. For example it is necessary to encourage both materialism and transcendentalism and to undermine magical theories when engaged in monotheistic missionary work with pagans. Conversely to help combat the effects of such missionary work or to revive a pagan cabal within a monotheist or atheist culture one should do just the opposite. However, one hopes that the primary concern for contemporary magi is to ensure the safe and speedy birth of the pandaemonaeon from within nihilist culture. To assist in this transition, magical philosophy must strive for three things. Firstly, it must strive to eliminate any remaining transcendental or religious concepts which still contaminate it. These are destined for the dustbin of history for a long while and when they eventually re-emerge it will be in a completely different form anyway. No useful part of magic ought to be thrown away with them. Secondly, it must seek to present its ideas and techniques using maximum camouflage. Magic must enter popular consciousness using a series of Trojan horses. Thirdly, as a precautionary measure magic should attempt to undermine the decaying remnants of monotheism without offering itself as a target in the process. For example, parapsychology presents an enormous and unacknowledged threat to fundamentalism; although the existence of various idiotic satanisms is surely a great comfort to it. Dangerous times lie ahead. Millennial apocalyptic beliefs present in monotheism may still yet trigger disaster during the death spasms of transcendentalism. A fierce rearguard action may be expected from materialist philosophies as they slide further into a nihilism whose adherents will, for a while, demand ever more of what is not working, ever more luxury and sensationalism in an ecology unable to support it. The birth of the pandaemonaeon as a generally accepted paradigm could be a long and bloody business. If things go badly it could be preceded by a catastrophe which precipitates us into a new stone age rather than an interstellar age. Although there will be important niches for magicians in either situation, I would prefer my descendants to perform their sorceries amongst the stars, rather than huddled in the ruins. 718499927771849992777184999277718499927771849992777184999277718 From: Fra.: Apfelmann Area: Metaphysical To: * 22 Sep 91 18:06:00 Subject: P-H Model II UpdReq Pagan or polytheistic cultures arise with a more settled agricultural and city state civilisation. Magical theories and practices decline as the powers recognised in shamanism become anthropomorphized into human deities, synonymous with an increasing transcendentalism as the shamanic view of personal power becomes elaborated into a personal soul. Ritual negotiation with the gods comes to replace direct magical procedures. Materialism is largely absent from pagan metaphysical thought wherein the world is conceived in largely magical and transcendental terms. Such technical progress as occurs develops on a trial and error basis and any advances are more often given a mythological rather than a rational interpretation. The limited materialist theorizing about the world that does occur in pagan cultures invariably begins or ends with mythic premises. It is frequently a proscribed activity and not a few pagan philosophers paid dearly for their speculations if their conclusions differs from priestly orthodoxy. Paganism tends to decay into monotheism during the religious aeon as magical theories are replaced by transcendental ones. A number of factors are at work here. Monotheism equates with the growing sense of individual self that transcendentalism stimulates. At the same time monotheism readily allows for more widespread and effective social control. It is also far easier to train a monotheistic priesthood or maintain a monotheistic theocracy. For the magic often expected of pagan priests is inherently difficult and unreliable except in the most talented hands and is not generally expected of monotheistic priests. As the monotheist phase progresses there is some increment in materialistic theories of nature but except where these are heavily circumscribed by theology such researches are conducted at great peril. Indeed, because both material and magical theories are in opposition to the prevailing orthodoxy, science and sorcery are often inseperable both to their practioners and to the priesthood which persecute them in this period. Peculiar hybrids of materialism and magic such as alchemy are frequently found in opposition to monotheism and magic often disguises itself as theurgy partly as protective camouflage and partly out of pure metaphysical confusion. The gradual ascent of materialist philosophy towards the end of the religious aeon is coupled with technological developments. These in turn lead to a further decline in the mythical aspects of religion. Thus in the first atheistic phase of the rationalist aeon transcendental theories are giving ground to material ones. Such cultures usually remain nominally monotheist as religion recedes in the face of technological achievement and the ascendancy of material descriptions of reality. Purely magical theories virtually disappear during this phase although some spiritualist occultism often rears its grotesque head. This phenomena bears little relationship to magic. Any magic which manifests within it is explained away in terms of the transcendental materialism of which spiritualism consists. Freemasonry is characteristic of the increasing materialism and declining transcendentalism of this sub-aeon. Whilst nominally monotheistic, freemasonry seeks a mild transcendence through reason in its virtual worship of the rational archtect of the material universe. It is essentially a child of the old European enlightenment and persists on a clubbish basis although its original anti-clerical and anti-monarchist purposes are long forgotten. The philosophies of humanism, communism and capitalism also have their roots in the material transcendentalism of this aeon. Atheism is prone to decay into nihilism as the rationalist aeon progresses. Transcendentalism becomes progressively less sustainable as a world view whilst the explanatory and technical power of materialism grows. As the materialist paradigm peaks it becomes sterile and tyrannical in its attempt to quantify all things in material terms. At the time of writing, many of the world's current problems are due to large segments of the dominant Western culture entering their nihilist phase. The initial optimism of capitalism, science and socialism is fading as faith in the products of these systems diminishes and no alternatives seem to present themselves as we accelerate into global ecological squalor. ...to be continued... 718499927771849992777184999277718499927771849992777184999277718 From: Tom Straub Area: Metaphysical To: Phil Hansford 11 Oct 91 12:04:00 Subject: Occult21.Lst -- Pt. 1 of 3 UpdReq --October 1, 1991. This is a list of all known public computer bulletin boards in North America having occult, metaphysical, or religious (non-Christian) interests. This list may be freely copied and distributed, provided that it is not altered. This list is updated monthly. Please use the most recent edition of this list to reduce the chance of wrong or disconnected numbers. [PH=>All] Please accept the following additions and changes to your listing. All system listed here are GT Network. ** VIRGINIA The Wee Gee Board (703)237-5962 [123] Arlington, VA GT Network Gate system 1:109/120.1203 FIDO 033/019 GT T. Straub, Sysop PODS, MAGICKNET, Others Pedaler's Palace (703)532-3051 [129] Falls Church, VA 033/006 GT Merry Meat only D. Garnitz, Sysop ** WASHINGTON, DC (correction) Spellbinder BBS (202)562-1869 [123] Washington, DC 033/024 GT PODS D. Watrous, Sysop ** OHIO Linda's Castle (513)398-1387 [129HST] Mason, OH 006/002 GT PODS, MAGICKNET, Others L. Tyjewski, Sysop ** ARIZONA The SUN STATE FUN BBS (602)971-7550 [129HST] 009/003 GT PODS, MAGICKNET, Others M. Gresin, Sysop The Homeport (602)451-5340 [129HST] 009/400 GT PODS, MAGICKNET, Others S. Ricciardelli, Sysop ** KENTUCKY The Derby City GT (502)339-8314 [123] 010/002 GT PODS F. Tuk, Sysop The Sprawl (606)278-9709 [129HST] 032/004 GT PODS S. Estes, Sysop ** HAWAII The Rainbow Bridge (808)422-0610 [129HST] 027/029 GT PODS, MAGICKNET, Others A. Morey, Sysop I hope this helps. I will try and keep you updated on any changes in the future. B*B |||||| Tom Straub |||||| ##Mmr 2.38 !link PH 10-09-91 22:57 718499927771849992777184999277718499927771849992777184999277718 From: Steve Rose Area: Metaphysical To: Phil Hansford 12 Oct 91 00:09:28 Subject: Occult21.Lst -- Pt. 3 of 3 UpdReq Hello Phil! PH> [VIRGINIA] PH> +(703) 345-4400 (unk) Fractal Fantasie [1239] 7pm-7am, 24hrs PH> +(703) 370-7054 Alexandria TIDMADT [M,P,W,R] [1239HST] down PH> (703) 525-1731 (unk) Cat House [P] (703) 709-0138 PH> +(703) 823-6591 Alexandria Origin PH> PH> "Origin"? Well...almost. :-) Please change the BBS name to show: +(703) 823-6591 Alexandria ABySS BBS [M,P,W,S,E] [129] 24hrs. Thanks for the listing. 718499927771849992777184999277718499927771849992777184999277718 From: Shadow Hawk Area: Metaphysical To: Phil Hansford 12 Oct 91 12:40:00 Subject: Occult21.Lst -- Pt. 2 of UpdReq Electric Strawberry is in Palm Beach, Fl. -> MegaMail v2.01 #0: 718499927771849992777184999277718499927771849992777184999277718 From: Linda Tyjewski Area: Metaphysical To: Phil Hansford 12 Oct 91 23:19:00 Subject: Occult21.Lst -- Pt. 2 of 3 UpdReq ============== [OHIO] (513) 231-1409 Cincinnatti Star in the Circle (513) 398-1387 (unk) Castle [M] [1239] (513) 761-2084 Cincinnatti Rolling Stone [M] (513) 821-6543 (unk) Guild of Legends [M] [PH=>All] (513) 231-1409 Cincinnati Star in the Circle -> (513) 398-1387 (Mason) Linda's Castle [M] [1239] HST (513) 761-2084 Cincinnati Rolling Stone [M] Cincinnati has only one "t", I am in Mason, and my modem is HST. Thanks for the list, Linda ##MMR 2.41. !link PH 10-09-91 22:58 .ORIGIN: 006/002 - Call the Castle (513)398-1387 at 9600 ( Science discov 718499927771849992777184999277718499927771849992777184999277718 From: Simon Novali Area: Metaphysical To: All 14 Oct 91 00:37:32 Subject: MagickNet Moderator (1 of 2) UpdReq * Forwarded by Simon Novali (ME2 1:203/444) * Area : MAGICKNET * From : Simon Novali 14-Oct-91 00:38:48 * To : All 14-Oct-91 00:37:32 * Subj.: MagickNet Moderator (1 of 2) MAG-POL.TXT v1.1 Effective Date: 01 Jun 90 Introduction to the NEOPAGANISM, WITCHCRAFT AND MAGICK Echo Conference Network 1. Overview In November of 1985, Senator Jesse Helms and Representative Robert Walker each introduced legislation that would have prohibited tax-exempt status for any church or religious organization that practiced "sorcery" or "had a substantial interest ... in the promotion of witchcraft." The affect that these bills had on the magickal community was electrifying. Groups and traditions that otherwise hated or distrusted each other banded together into one large network, bound together by the telephone and by U.S. Mail, to block their passage. It took over a year, but finally both bills were dead. They seem unlikely to return soon. In the very earliest days of EchoMail, Brad Hicks, sysop of WeirdBase, a Discordio-Pagan bulletin board on the FidoNet in St. Louis, Missouri (1:100/523) came up with the idea of finding every possible Pagan and magickal contact person who could dial into the FidoNet, and connect them all together, ideally via an EchoMail conference. So he advertised quietly for such people in several articles in FidoNews. Initially, three other systems replied. In Berkeley, California, Josh Gordon was operating a bulletin board for the Ordo Templar Orientis called ThelemNet (125/93 then, 1:161/93 now). In Gardner, Massachusetts, a local astrolger named MizMoon had a horoscope area on Dave's Fido (1:101/27). And on the island of Kauai, Hawaii, a hippy named Gene Clayton replied that he didn't know much about the subject but surely was interested. From these four systems was formed the very first EchoMail conference set up to discuss a specific, non-technical subject: the MAGICK EchoMail Conference. 5. The Coordinator From its earliest beginnings, the Magick Conference has been coordinated and moderated by Brad Hicks from his BBS, WeirdBase at 1:100/523 (314-389-9973). As of this date, Pro-tem moderators are Russ Anderson and Amergin O'Kai of 104/11 and Coordination duties are being shared by Chuck Haynes (308/60) and Paul Seymour (301/9). [End Of Except] 718499927771849992777184999277718499927771849992777184999277718 From: Simon Novali Area: Metaphysical To: All 14 Oct 91 00:39:02 Subject: MagickNet Moderator (2 of 2) UpdReq * Forwarded by Simon Novali (ME2 1:203/444) * Area : MAGICKNET * From : Simon Novali 14-Oct-91 00:39:02 * To : All 14-Oct-91 00:39:02 * Subj.: MagickNet Moderator (2 of 2) Because of the apparent departure of Russ Anderson as co-moderator of the MagickNet Echoes, and because of the need to preserve the original intent of these echoes, I would like to fill the position vacated by Russ Anderson. When Brad Hicks abruptly withdrew from Magicknet, there began a lengthy and destructive war in these echoes whose effects are still occasionally apparent here. It is not my intent to start another round of fighting over the administration of these echoes. My only interest is in seeing that the original purpose of MagickNet, as stated in Mag-Pol, is effectively and efficiently served. More than at any other time, MagickNet is needed as a forum where diverse groups can exchange ideas and benefit each other with the knowledge and insights which they have acquired within their own particular traditions and on their own individual paths. It was meant to be, and should be, a place where no one group has a privileged claim, and where pointless and mindless personal attacks should not be permitted. I believe that Russ Anderson made the best of a nearly impossible situation. But the circumstances in MagickNet have changed and I believe it is possible for MagickNet to exist somewhat closer to the spirit of Mag-Pol than it has in the past. At least I would like to try to achieve that. Baring an objection from co-moderator Amergin O'Kai, I have the support of PodNet Coordinator Chuck Haynes in seeking to become the moderator of the Magicknet echoes. On practical, as well as personal grounds, I will cease pursuing this course if objections to it are raised by Russ Anderson, Dave Aronson, Josh Gordon, Tony Iannotti, or Sis. I also await a public or private response from Amergin O'Kai. I hope for your support in this matter. But if not, then at least constructive alternatives. I also request that all discussion of this matter be conducted in Mundane, and except for this post will limit all my responses to that echo. Regards --Simon ^^ 718499927771849992777184999277718499927771849992777184999277718 From: Shadow Hawk Area: Metaphysical To: Vitriol 18 Apr 92 10:12:18 Subject: Re: Topic Du Jour UpdReq V 718499927771849992777184999277718499927771849992777184999277718 From: The Magician Area: Metaphysical To: All 18 Apr 92 18:03:00 Subject: death threats UpdReq Today I was notified that a serious incident had happened, While I cannot give all the pertinent details out at this time until the person involved allows names to be used, this is the basic incident, some info is left out. A local Pagan was called at just before 4AM this morning and a group called "CASA" Christians against Satanic Actions (or possibly activity) told him they were going to murder him for his actions as a witch. Not only that but they claim to have been in ritual lately and will attack all they identify from that meeting. things they is getting a bit far out. wouldn't you say. Should this happen to you it is a federal crime and should be reported to the police and the FBI. Who said that the burning times are over ????????????/ 718499927771849992777184999277718499927771849992777184999277718