Guardian's Grimoire Number Nine

An Overt Statement on Common Sense and Ethics

By Estara Korai

Sometimes we walk a thin line on the Grimoires. Some of our articles are rather straightforward, but others are apparently controversial in a number of ways: dealing with the concept of Otherkin in human incarnation; discussing intermediate or advanced practices; and dealing with defensive and offensive magick. We have tried to do this in a controlled and responsible way--sometimes to the point, possibly, of excessive self-censorship by myself and SharTasha. (I have never touched the content of other people's articles.) We have hoped that this caution, combined with some common sense, would adequately protect the readers and those around them.

But maybe it's time to state what "common sense" involves, for the record.

If your Otherkin or trancework ever starts to involve signs of psychosis--inability to tell physical and astral realities apart or to deal with the physical in a realistic way, inability to control shifting or travel, voices trying to persuade you into destructive acts--please seek professional psychological AND religious help. Do not combine trancework or travel with substance addiction, severe depression, or other untreated mental disorders. Get help, and save the heavy work for later.

Wait until you are in your average physical and mental condition or better to try a new practice, and always take standard precautions when making the attempt. (Cleanse, ground and center, shield. Banish if you feel the need. Directions for all of these basic practices are in the first Grimoire.) If the author mentions any other precautions or suggests practicing any other skills first, please take them seriously. If you ever start to feel that you're in over your head, STOP, and go through the standard precautions again. If you still don't feel right, get help.

On the question of ethics: we hope that it is obvious to even the most casual reader that this is Guardian-oriented material. This means that ethically hot topics like hexing, when they are discussed, are there so that you will be aware of the nature of such practices if you ever encounter them, and/or for use in DIRE circumstances, only for the greater good. They are absolutely NOT condoned for use against innocents or potential innocents, for showing off, or for personal gain at another's expense. Those who try to use the information in any Grimoire for wrongful ends will have it return to them threefold. This is not the Threefold Law of Wicca. This is *my prayer, my spell, and my will* in the sight of my Gods and all protective Beings. By Lugh and the Morrigan, Apollo and Artemis, Shiva and Kali; in the sight of Thor, Freya, Odin, Tyr, Zeus, Athene, Herakles, Brigid, Guan Di, Isis, Horus, Maat, Sekhmet, Uriel, Gabriel, Raphael, Michael, and every God and Being to whom this work is sacred, the Grimoires from first to last are dedicated to the protection and service of life and balance, and any attempt to use them otherwise will fail, and rebound, and draw the attention of the Beings listed for any further actions that They deem necessary according to the nature of the offense. SO BE IT.

There! Do you feel better? I know I do. On with the Grimoire!

Grimoire contents Article contents

The Nature of Magick and a Guardian's Relationship with the Gods

By Heather Rose

The majority of the magick we use everyday comes from inside us.

However, we gain more than a little help from the outside occasionally. High spirits help us gain greater access to those abilities within ourselves that are hidden most of the time. They can even help us remember ourselves if we open our minds and let them. So while magick is inherently "within" each of us, there is no reason why we can't accept a little help from upstairs once in awhile. This is where most uneducated people think the Gods come in and "do the work for us". We ask them for help, we do our little song and dance, then we get what we want. Right?

Wrong.

The relationship between each of us and the high spirits we contact is individual, but should be carried out with the utmost respect. Few of us would take a cavalier attitude to ritual work or the part the Gods play in it, but a great controversy also exists among the magickal and religious communities about precisely to what degree we should regard them. I have heard pagans extol countless verses about why mortals should be subjugated to the Gods in exchange for the tiniest crumb of power from their proverbial tables. This sounds a lot more like indentured servitude than a healthy working relationship between associates who are, in one form or another, related to each other.

This attitude is by no means exclusive to pagans. Christians, Jews,

Muslims as well as many other organized religions throughout the world view mortals as lesser than the Gods. Many of you might be saying to yourselves right about now, "But we are! After all, they are up there," index finger pointing at the ceiling, "and we're down here!" This is true. We are here on earth, and they are off in some fascinating land in the distance. However, that does not mean we are necessarily servants to the beings we contact and maintain relationships with. A more accurate analogy might be students in their classes.

However, the point isn't to cast doubts on others' association with their Gods. Certainly not. A good working relationship with high spirits, again, consists of respect coupled with individuality. As long as those two factors are present, a productive relationship is possible. There is a lot of room for variation so no one should be left thinking that their way is wrong. No one is ever wrong unless they try to make someone else wrong. We as pagans simply need to consider the possibility that the Gods might want us to view ourselves more favorably. They could see us as travelers on a similar journey though we might be at different points between A and Z.

If the idea still bothers you, then imagine this. Pretend you are a super-genius and, unfortunately, the only one anywhere in existence. You see things no one else sees, understand things no one else understands, and thus have no one to share your experience with. Sounds pretty lonely, doesn't it. Sure, it might be neat for a few thousand years. But after awhile when the raging ego of being all powerful starts grow tiresome, even the smallest person would want someone around to share eternity with. Now you might say, "But there must be more than one higher being out there already!" And I say, "True, but how do you know they all started out that way. Hmmm?"

Anyway no matter which way you look at it, (and everyone should make up hir own mind about the true nature of spirituality) Gods and Goddesses have been around too long and had too much experience with us mortals to really be bothered with more than cursory ego trips at our expense.

This debate has raged for quite some time among the pagan community about whether some think themselves as "higher" than others because they feel chummy with the Gods while the rest of the world views themselves as servants or some kind of lower life form. That is not the message at all. Instead what I am saying is this. NONE OF US ARE SERVANTS. We are all hip-deep in the business of growing. Gods are what we aspire to become as we pass through one life after another. We all grow in our own ways at our own paces.

Yet another controversy among pagans is the concern that some Gods and Goddesses are too dangerous to treat with anything but absolute subservience. It is true that some of the Gods have pretty nasty reputations. Take Eris for example. She is the Greek Goddess of chaos, and she had a pretty rocky upbringing being the daughter of Nox. She was also married to Chronos, who is basically the guy who invented domestic violence. She's not the one to treat with any kind of uncertainty or especially fear in a ritual. In a case like this, I simply tell people, if you are not naturally drawn to her or fear asking her for help, then she's probably not who you should contact in your rituals.

Intuition is extremely important. If you seek growth rather than simple wish fulfillment, then you will have a much easier time determining which high spirits will be the best to help you attain what you need. Beyond that, you should study. Take the time to investigate different sources about them. Don't simply read one book with a list of spirits and definitions that try to describe them in a word or two. For example, if a picture of Artemis strikes your fancy, then find everything you can about her life. Her likes; dislikes; favorite colors (I say colors because some books will vary). Everything. Take what you learn about her from her press releases with a grain of salt (we all know how reliable the media is). You know her. You had tea together at the crossroads in what is the cosmic equivalent of a few minutes ago (even if it has been several earth years since you were born). Don't let the opportunity pass you by. You might not be the one choosing her. She might be choosing you.

*With this in mind, I do have one admonition. Many compilations of the Gods list some of them as destructors or devils. Not the Devil of course, just devils. You have to read these statements carefully and judge for yourself. Some accounts list nearly all the Gods and Goddesses as devils just because they are part of a polytheistic denomination. However, if you find in your research you find that a single deity is listed repeatedly (by pagan scholars or other equally objective sources) as a devil or destructive spirit, be careful.

Make your own decision about them in the end. Remember, you know them better than the scholars who have just read what others had written and reproduced it. But if you know in your heart that an entity's major purpose is destruction, don't allow yourself to become too entangled in it. Your major purpose on this plane is enlightenment, whatever that means to you. Don't let anything so mundane as power, greed, or revenge get in the way of that.

However, there are many spirits of great power that contain aspects of both the positive and negative sides of nature and humanity. These spirits should in no way be excluded from your workings because they are not solely associated with the dark aspects of humanity. They are balanced which means they give and exchange energy with all sides of human nature instead of choosing positive or negative attributes alone. Divine spirits like Hecate and Hades embody various characteristics of nature and the life cycles (including birth, maturity and death) within it. Hecate as Queen and protector of all witches embodies both the nurturing instinct of a mother wolf to her cubs and the fierce protectiveness with which she protects them against predators. Hades is the Greek God of the Underworld (though not Hell), and he embodies the appearance of death that precedes rebirth. He is the keeper of souls between life cycles, and an ardent if not wise lover to his soul-mate, Persephone.

How do you know if your feelings about a God/dess are true? Don't allow feelings of hostility or anger to intrude into your meditations of the Gods. Try to explore your relationships with them with a clear head. Be wary of strong emotions towards a deity with whom you feel a predominant negativity. There are deities of positive or balanced persuasions that carry as much or more strength as those whose reputation identifies them as "Big and Bad". Furthermore, if you're having problems with family or stressful events, try to stick to guides you already have. Don't give in to the temptation to jump to spirits that take an aggressive approach to problem solving. You could risk pushing yourself down on the evolutionary ladder. Above all be wise. If your motives are true, that should not be a problem.

How Gods and Goddesses see us. It is a wide assumption that we should revere and even fear those who a one or more steps up on the evolutionary ladder of the spirit realm. But not too many people feel comfortable elaborating on a high spirit's attitude towards us measly humans or Guardians in human form as it were.

Guardians and traditional pagans are highly regarded by the Gods. Like your families who (admit it) love you, higher spirits love you too. They know you are not perfect. They might be hard on you until you get your act together and live up to your potential, but they still think you're pretty great. A vast insecurity exists today among pagans especially when it comes to the Gods and Goddesses. It doesn't matter whether they are Nordic or Celtic Gods or Voudon Loas. The same attitude remains. "I better beg otherwise these guys are never going to bother with little old me". It's true, confidence varies among magicians and always has. It's something you can't read about but, instead, must learn through your experience. However, a great lack of confidence in magick comes from the understanding that we have no right to it. This is tragic because confidence in magick is our birthright, and we earned it long ago.

The high spirits we communicate with know us better than we can imagine. Sometimes they know us better than we know ourselves. Our confidence is something they welcome so long as it does not slip into arrogance. Socrates said "Know thyself." Through High spirits, we can gain access to our inner most selves. They knew before us we were born, and when the time comes for all of us to continue our journeys of spiritual evolution on the other side, they are there too. The more we interact with them, the greater will be their interest in teaching us throughout this life and beyond it.

How Guardian relationships with the Gods differ from those with the general public. The quest of all beings is to learn throughout their existence. The quest of Guardians is much the same. We try to learn but also to help others to learn and to protect them while they do it. This means sacrificing free time to help someone in a jam and sometimes even risking our own physical safety to help with problems that fall into the category of shall we say the spiritual realm. This, as any Guardian can tell you, is rarely fun and often draining. We do this (whining aside) because it is what we came here for. But, we also do it because we are good at it and brings satisfaction. High spirits know that Guardians protect, and they keep this in mind. Now that's not to say they count Guardians as any better than other mortals. But, when you have friend that you know well, you have a pretty good idea what that person's intentions are. You know you both have similar goals and, inevitably, a kinship forms. This doesn't mean you consider your friends to be superior to the rest of the population (or maybe you do, who knows ;). It simply means that you have a connection between you. The connection between Guardians and the God/desses is a simple matter of thinking alike.

Things you can do to strengthen you relationship with the Higher

Spirits. Say you have a natural affinity for a specific Goddess. Perhaps it is Rhiannon. You have always felt it. Maybe you read about her in ninth grade English/mythology class like I did. This might seem like an accident. It's not. There is a reason you feel a strong kinship with her but little or none with Zeus.

Your immediate reaction or "first impression" of a specific deity is very important. That does not necessarily mean if you don't develop a relationship with a specific being early on, you won't. We all have the capacity to grow. That growth often comes when certain entities see we are ready for it. At that time we might experience a change in taste or an expanding of our realm of comfort with other traditions. This often means the spirits are taking notice of us. However, first impressions are important because they give us an idea about who we should work with at the present stage of our lives.

Rituals in their honor on their feast days are extremely flattering to

Gods, Goddesses, Angels, Saints, Loas as well as those friends and loved ones who have passed away. Just think about the last birthday party you had. Were you five? fifteen? fifty-five? Do you remember how you felt that the celebration was in your honor? Or maybe you have thrown parties for one of your friends. Do you remember the look on their face when they were guest of honor at the party?

Okay, this might seem like a gross simplification to those out there who practice regular rituals on the Sabbat and feast days. But it's not, if you really think about it. Doing something to show respect to anyone we care about strengthens our relationship with that person or being. This is also true about those souls who have passed on. They might be gone from this plane but, they still watch us and guide us toward greater illumination which is the goal of our existence. For this reason, instead of mourning on the day a person who was (and still is, don't forget) close to you died, try to have a mini celebration even if it is just you who is celebrating the life they lived, and the light they gave to those around them. As for the Gods, Angels, and Loas, there are many books which contain rituals that celebrate their feast days, so don't hesitate to show them your gratitude long before you need something.

Another thing you can do to strengthen your relationship with high spirits is to talk to them. Believe me, they want to hear from you. The fact that you have an affinity for a certain Goddess, Angel, Loa or whatever means they are a part of you. You have a connection that is very real even if you cannot see it. It doesn't matter what you tell them about. Most pagans know the characteristics of the Gods and Goddesses better than they know their own families. Just start talking, even if it's without speaking. After awhile, you'll figure out which topics you patrons care to hear about.

Finally, you can contact them through artwork and poetry. If you wake up in the morning and can’t get the color red out of your mind or your see the most lovely shade of it on your way home from work, then paint a picture with Bast, the Egyptian fertility Goddess, in mind because it is one of her signature colors. It doesn't have to be great. I mean, you don't have to do it with a gallery opening in mind which will not only display your brilliance but also make you a million dollars. No big pressure. There is also plenty of pagan art and poetry on the web. If you can't think of anything creative to do or just don't feel like DaVinci that day, then enjoy the stuff that's already been put on display by others.

And of course none of this needs to be in a ritual form. No great lengths to prepare or banish because you haven't opened yourself for a real working. You're just passing the time with an old friend. That's all.

How to help the Gods help you. An important factor in working with high spirits is meditation. It's talked about extensively in magickal textbooks, and there are even some books written entirely on that subject. Meditation can be simple relaxation or deep trance. Either way, meditation is an opportunity to penetrate the veil of the everyday world and receive information from the subconscious and the spirit realm.

Many of us make use of poetry, rites, incantations, and chants written by others. This is good because there is a lot of really excellent work out there in books and on the web. Furthermore, many people like to use ancient rites for the traditional, aged value of them. It can give a strong push to a ritual to know that hundreds or thousands of years ago, people were using the same words in their rituals that you are using today. However, there is something to be said about personalizing incantations to the Gods. There are many ways to write your own. You can simply sit down and write whatever comes to mind, what you think sounds good, and even variations of things written by others. I, myself make use of lexigrams when writing my own incantations to the Gods. They are easy and fun to do. In order to write a lexigram you must first come up with a title of no more than 15 different letters (there can be doubles of letters which you don't count in the 15). Make sure you use only four (preferably three or less) vowels in the title. From this title you create words to fit your purpose. The lines don't need to rhyme but they can quite easily since you are using the same letters over and over again. An example of a lexigram I wrote as a chant of protection to Bast is below:

Bast, Watch Over Me
Be as the sea,
As the earth +
Warm star above me.
As mother to some +
Teacher to others,
Watch over me, Bast
+ to me embrace.

This is just an example. You can make any words you want from the letters: B C H M R S T W V and the vowels: A E O as long as you don't use them more frequently than they occur in the title (For example, the letter A is only used twice in the title so it can only be used twice per word. You can use it in as many words as you want, however.) Better instructions for writing lexigrams can be found in Linda Goodman's Sun Signs. I like to use lexigrams because the words I make from the letters available to me surprise me and offer fresh alternatives to what I would think of off the top of my head.

Regardless of whether you employ this method to write your own verses or make use of another, it is a highly favorable way to individualize your communications with high spirits.

Another reliable way to open yourself to divine guidance is to work with nature. High spirits usually have certain areas of nature that they feel closest to. A few examples are:

Artemis (Greek) who is known for her connection to wild beasts; Attis

(Phrypian) who is known for his connection to vegetation; Benten (Japanese-Buddist) is known for her connection to the sea; Chernobog (Slavic) is known as God of the storm; Faunus (Roman) is for his connection to fields and wooded areas; Flora (Roman) is known for her connection to flowers; Osiris (Egyptian) is known for his connection to vegetation; Pan (Greek) connected to woodlands and fields; Parvati (Hindu) is known for her connection to mountains; Pele (Polynesian) is known for her connection to volcanoes; Thunor (Pagan-Germanic) is known for his connection to lightning and thunder; Xochiquetzal (Central America) is known for her connection to flowers.

Interaction with nature is interaction with the Gods. Through it, you can sharpen not only your senses but also your abilities to create change in your environment. Furthermore it can help you put displaced energy to good use. Some of us suffer from capability-anxiety. We have the ability to do good but we don't always have anything good to do with it. It might be right after we make a break-through in our magickal technique that no one calls us in dire need of saving (the nerve of some people;). That's when it's wise to take a moment and direct our energies at healing the surrounding areas. Those of us who have been to the beach are well aware of how eager the tide is to share some of its energy with us when we need it. And who could forget the spark in the air before, during and after a really good thunderstorm. The best gifts are those we give without expecting anything in return. Give a little back and see the response you'll get from the spirits who are used to carrying the weight of the world (literally) on their shoulders.

What many of us don't realize when we work with nature, (and this includes giving energy back to her) is that we strengthen our abilities to do magick mainly by opening ourselves to the spirit world naturally. Our instincts are sharper than if we were to venture into these unfamiliar waters purposefully. Looking at the stars from the corner of your eye (with peripheral vision) is similar. When we try to view a star head on it blurs. It's not until we look away and stop trying so hard that it seems sharp and almost clear.

Even after we have become very good at doing magick, it can't hurt to return to the primal way of expanding ourselves. Nature is both a powerful fountain of energy, and a gateway to better understanding high spirits.

Brightest Blessings,

Heather Rose

Grimoire contents Article contents

Families and Groups

By Nascakiyetl

This article describes the Families, Groups and their work, which in the case of the Nascakiyetl Group involves guardianship dealing with individuals and troubleshooting support to other Groups responsible for everything from guarding portals and vortices to handling concerted attempts to interfere with humanity.

Families

What are the Families? The names of the Families will be familiar to many - Raven, Wolf, Coyote, Snake, Tiger, Bear, Beaver, Spider, Panther, Wyrm, Dragon....... There are as many Families as there are totems or guides, for totems and guides come from the Families. Each Family has a Head, corresponding roughly to the concept of the Master Totem in North American mythology, and from the Head all others emerge. They are, one might say, what the Mafia or the Yakuza are to street criminals. In the Raven Family, the Head is Dotson' Sa, or Great Raven, also called Nankilstlas, He-Whose-Voice-Must-Be-Obeyed. Yetl, or Raven, is part of Dotson' Sa. He is His son, as well as being one and the same as Him. This concept is somewhat difficult to master, and is perhaps best thought of as Yetl being a part of Dotson' Sa's mind that has been given a particular function and split off from the rest, much as many people have different personae within them. Yetl and Dotson' Sa have different personalities, and this can be seen in the mythology, in the separation of The Old Man Stories and the rest of the Raven Cycle in the Haida mythology of the North-West Pacific.

The Families abide by an unwritten Protocol that dictates the behavior of one Family to another, and yet this behavior is also dictated by the Family's character, so what may be acceptable for one Family would not be acceptable for another. The Families have the greatest of respect for one another, even if the actions of some of their members would seem to suggest otherwise. Some Families are closer than others - Raven and Coyote are close, as are Raven and Wolf, Raven and Orca, and Orca and Wolf - yet all have relationships that come with the complete acceptance that each is what it is and who it is, and that all behaviors come from this.

The character and attributes, the abilities of the Families, also determine which Group they run Core for. The creative shapeshifting ability of Raven, shared by all his children, lends itself ideally to the role of troubleshooter and cleaner, which requires an ability in all things, and a speciality in none. To adapt and change to meet the needs of the situation and other Groups, this is the greatest requirement for this Group, and this is why the Core is always one of Raven's children. Other Groups have Cores who are children of the Family best suited to the role. There is a Group Cored by Wyrm, a Group Cored by Snake, and a Group Cored by Coyote, amongst others.

Groups

The Groups are teams of Tools, those who have proved their usefulness and capability to such an extent that they have been moved into service. Each Group has at least one Core, whose Family is that best suited to the role for which the group is intended. It is by no means necessary for the other members of a Group to be of the same Family, although Snake prefers all of Her Group members to be of Her Family. The simple fact that some Families work better together than others means that Group members tend to be of Families which the Core Family finds amenable, however this is a generalization and not a Rule. Not all Families have Group members concurrently, although every Family is entitled to put up a Tool for inclusion at each incumbent generation and to be involved in the selection process. The Core Family has the strongest say in determining whom is finally selected.

The Groups also have different structures. The structure of a Group is dependent on the task allotted to it and the character of the Core Family. Some Groups have a single Core and make up the rest with Peripherals. Some Groups have several Cores and few Peripherals. Some Groups have a Core, a Key, and the rest are Peripherals. The Groups which have several Cores are those whose work is vastly spread out and ongoing, continuous. One such Group is that which protects the sacred places where Energies are concentrated, maintaining their balance against those, human and otherwise, who would upset it. If more than one Family has the required skills for a particular Group, then it is possible for there to be a Core for each Family. When there is more than one Core, the Cores support each other and there is no need for a Key. If a Core is undertaking a job which involves little confrontation, such as in the Healing Group, then there is no need for a Key. The Groups which require Keys are those in which a single Core deals with confrontation and damage is part of the job description.

The Groups are not elite task forces. They are not the psychic police or anything to do with the Illuminati. They are simply people who have been chosen to give up part of what they are in an attempt to maintain some sort of balance. They are Tools.

Tools and Toys

What makes a Tool a Tool? The difference between, say, someone who undertakes shamanic practices, and thus has power animals or animal guides, and those who work with and for the Families, is that while a guide gives advice, assistance and protection, the Tools are Family, are expected to abide by Protocol or suffer the immediate consequences, and receive only instruction. Advice may be given on how to carry out an instruction, if a Tool has recently become such, but Tools are expected to learn how to do as they are told without recourse to babysitting. And learn quickly.

Before a Tool becomes a Tool, he could be described as a Toy. The Family which has chosen him will spend time testing his limits of endurance and ability, sending him strange and seemingly meaningless instructions to see how well he performs. Modifications are often made at the Toy stage, to see how well his energetic structure copes with enhancement and/or reconstruction. Life for a Toy is often unintelligible, filled with strange experiences and mental crises as he tries to adapt to what is happening. It often seems that the Family is playing with him for amusement's sake - this often seems to be the case even for Tools - and that there is no rhyme nor reason behind the things he is made to go though. There are hoops to jump through, often with flames leaping from them, and there are barriers to be broken, lines to cross, commitments to make and permissions to surrender. All this and more, to see just how versatile a Tool the Toy can be. The Toy's performance in these tests will determine the use he is eventually put to or held for.

Some Tools do not make it to the Groups. Some do not have the capacity to be linked to others in this way. It does not mean that they remain forever Toys. They are still Family, and are respected as such, and have their own important functions to perform. Some do remain Toys, however, and Toys do have their uses. An experienced Tool can recognize the status of another worker, and tell whether he is Tool, Toy, or non-Family but affiliated, perhaps being guided by the Family.

The character of a Tool, the abilities that he has, will be dependant on the Family that has chosen to adopt him, or perhaps influence which Family chooses him in the first place. As modification in some way is the inevitable result, this is a "chicken and egg" situation, and rather a moot point.

Not everyone out there is Tool, Toy, affiliated or Group. There are many Wanderers who travel for their own purposes, or the purposes they have been led to by instruction from other parties such as Deity, or their higher selves. The relationship between the Groups and these Wanderers is entirely dependent on the nature of the Wanderer. Some Wanderers seem to find no joy in life other than that which is to be had from randomly attacking other travelers, workers and seekers. A major part of the Nascakiyetl Group's remit is to clean up these malignant beings and the constructs they create and use. These people make things difficult for the other Groups, and dangerous for Tool and industrious Wanderer alike. It is not entirely clear whether all Wanderers realize that Group Tools, particularly Cores and Keys, are people such as themselves, but it is certain that at least some do. Some of the more malicious ones take great pleasure in mounting campaigns against Groups, Cores in particular, and these will not be tolerated in any measure.

What does Core do?

The Core is the central server of a Group and is the main contact between the Group members and the Family who runs the Group. The Core Family is the most suited to carrying out the Group remit, and lends some of its abilities to the other Group members. The Core is heavily modified by his Family to be entirely adapted for carrying out his role. The consequences of these modifications are dealt with in another section.

It is the Core's responsibility to make sure that any task allocated to the Group by the Families is carried out successfully. The Core is the Families' first port of call after the Core Family has been consulted. It is Core's responsibility to ensure that Protocol questions are answered if the other Group members are unable to determine the answers for themselves, and it is Core's responsibility to answer all legal requests for assistance from other workers, affiliated and non-affiliated, if no other Group member is able. Core is thus the first and last stop for many tasks.

Core is also responsible for protecting the other Group members when their own defenses are incapable of doing so. It is also part of Core's remit to provide any healing required to maintain the health of the other members and the integrity of the Group. It is obvious that Core has to be able to wield a great deal of power and energy safely and precisely, and this is Core's main contribution to the Group function.

Core is constantly on duty. There is no chance to turn off the more eclectic senses, or to drop the awareness of the more ethereal planes. Core is forever suspended between worlds, expected and obliged to deal with problems arising in the mundane and the esoteric worlds simultaneously.

Excerpted from the Nascakiyetl web site

http://roswell.fortunecity.com/chupacabras/272/

Contact address:

nascakiyetl@fcmail.com

Grimoire contents Article contents

Prop-Free Magick: Gestures

By Estara Korai

A traditional form of prop-free magick involves positioning the hands or the body in a specific way that is meant to encourage a specific kind of energy flow or symbolic value. Tai chi and the other internal martial arts use this principle, as do certain kinds of healing. From India we get such concepts as yoga, the esoteric values of which are most obvious in stance names like Tree or Sun Salutation; and also mudras, symbolic hand gestures. Many tribal dances like Hula also have symbolic content.

At its most complicated, the magick of posture and gesture is intended to provoke a specific state of awareness, often involving trance or a leaving of or "transcendence" of the body. At its simplest, it's a spell "hook" that's quick, easy, and relatively inconspicuous. So here, as an introduction, are a few of the better-known gestures as used in modern paganism, gleaned from various sources. They range from whole-body poses to small gestures, from standing to lying down; so hopefully at least one or two are usable for anyone regardless of physical capacity.

A few general notes on gestures in Western use:

*crossing fingers, legs, arms, etc. binds energy in; spreading them sends it out.
*gestures move up for the Heavenly world, out for the physical, down for the Underworld.
*straight lines are masculine; bumps or curves are feminine, as are openings.

_Gestures and Poses_

STAR POSE: stand with feet shoulder width apart, head lifted slightly, arms raised and spread upward in a crescent, hands relaxed. This is the standard Wiccan pose for invoking the Goddess.

OSIRIS POSE: stand with feet together, head lowered slightly, arms crossed over the chest (like a mummy). Wiccan and Ceremonial pose invoking the God of death and resurrection.

FATHER POSE: make two fists with thumbs left out. (Think Fonzie.) Place them against your temples with the thumbs pointing outward and put head forward slightly. A Crowley pose invoking Pan/The Horned God. (My father handed down a rather Discordian version of this concept that gives antlers for horns: fan both hands, placing thumbs to temples. To activate as a protection, bend or waggle hands forward and say, "Moo!" Hey, it works.)

OSIRIS MEDITATION POSE: sit in a chair with legs together, hands resting on thighs, back as straight as possible. A manageable Western alternative to the lotus position for the stiff or chairbound.

SPONGE POSE: lie down on your back and relax everything. A good meditation or traveling pose...if you don't fall asleep.

PENTAGRAM POSE: like the Star Pose, but arms are lowered slightly (hands close to shoulder level) and head is level. As you stand this way, imagine that energy is cycling from your head, to your left foot, to your right hand, to your left hand, to your right foot, to your head. (This is the invoking direction.) A quick way to raise your energy. I tried taking this the other direction, banishing--head to right foot and around--and felt sick pretty quickly, so I can only suggest it if you have *way* too much energy or are trying to do a self-exorcism.

HAMMER POSE: stand with feet together and arms straight out at your sides. Hands should be palms down or fisted: this isn't crucifixion, it's Thor's Hammer. A good protective pose.

THE FIG: a traditional Italian gesture to ward off the evil eye. Make a fist, and poke the tip of the thumb out between the index and middle fingers.

THE HORNS: another Italian sending-back gesture. Fold in the middle two fingers and thumb, pointing the index finger and pinky. It's a little Horned God! This gesture is also traditional for headbangers. Some Christians think it's Satanic.

POINTING: a properly dramatic point is a standard part of cursing in many cultures. A cursing point usually has the entire arm straight: the pointer might also crouch slightly and make an intimidating face.

GODDESS PRAYER: hold hands as a Christian would for prayer, hands together with palms facing, but then cup them out slightly. The space represents a woman's, um, private parts.

GOD PRAYER: spread your hands more, until only the fingertips and thumbtips are touching and the space looks like an upward-pointing triangle.

Many other gestures, traditional or modern, are possible. Edred Thorsson's book _Futhark_ gives a stance for each of the runes--the possible applications to both magickal and religious work are many. _Ecstatic Body Postures_ by Belinda Gore gives trance postures from around the world and describes their typical effects. Scott Cunningham and Raven Grimassi both give suggestions for gestural rituals in their books. And there is always the simple but time-tested practice of drawing a symbol in the air with your finger. Pentagrams are common for this, but really, it could be any symbol according to the need.

Less "traditional" gestures can also work. With intent, the standard "screw off!" gestures actually do work for turning back, as will pulling scary faces. The sign language gesture for "I love you" (like The Horns but with the thumb out as well) works adequately for sending love or peace. In fact, sign language is ripe for experimentation in working gestural charms. Perhaps using, for example, closely related gestures in the place of rhymes. (If you or anyone you know has played with signing in magick and ritual, I'd love an article!)

And, of course, gestures and stances are easily imported from yoga and the martial arts. I know of people, for example, who use "Walking the Circle" from Pa Kua as a protective circle casting. In fact almost any martial arts move or stance should have protective applications: the internal arts are best suited, since they make deliberate use of energy. For example:

TIGER PLAYS WITH BALL: the name comes from Hsing I. For the standard exercise, you would stand with feet far apart and legs bent slightly. Hands are in front of the solar plexus, several inches apart, cupped slightly as if you were holding a ball between them. One hand is on top and one is on bottom. To practice raising energy, you turn slowly at the waist, taking deep breaths and turning when you breathe in or out. For each turn, you switch the position of the hands. My personal variation is far lazier: I do it from any position, hands nearer the heart, and I don't turn or swap hands, instead staying put with my strong hand on top and my weak hand on bottom. Even at that, if you have any energy whatsoever, you will in fact end up with a "ball" of it between your hands.

For the astrologically inclined, there are also planets and signs assigned to parts of the body in Western lore. It might be possible to design gesture magick with these in mind.

Parts of the Body:
Aries--head
Taurus--neck
Gemini--arms
Cancer--breast
Leo--heart
Virgo--belly/intestines
Libra--kidneys
Scorpio--genitals
Sagittarius--buttocks and thighs
Capricorn--knees
Aquarius--legs
Pisces--feet

Parts of the Hand:
Jupiter--index finger
Saturn--middle finger
Sun--ring finger
Mercury--pinky
Venus--thumb, and the fleshy part by the thumb
Moon--outside mound on the palm
Mars--indent in the middle of the palm

Grimoire contents Article contents

By Candle's Light (A Yule Ritual)

By Iselin Audun

(originally appeared in Shadow Feast, an ezine available at http://www.nucleus.com/~kirkwood/shadow.htm)

Yule is a difficult time to be alone. Not because it is a lonely time, although many people certainly find it so, but because it is a time when the beloved dead chose to walk, a time when our ancestors and friends from times past return to us. On Yule, it is more than difficult to be alone; it's nearly impossible.

In times gone by, our fore-fathers would burn the Yule log on this night. One or the other of them would watch it the entire night through. This fire represented not only the returning of the sun at Winter Solstice, but also the spark of life itself, that spark that sprung up it our ancestors and continues in us.

Little is known about what other activities occurred around the Yule-log. However, some scholars believe the word "Yule" itself descended from a root meaning "blind time." This theory is supported by Yule associations with the god Odhinn, the one-eyed All-Father of Norse legends. Indeed, one of Odhinn' s many names is Jolnir, a modification of 'Yule' itself.

Among his many attributes, Odhinn is known as a master of seidhr, a type of magick he learned from the goddess Freya. While seidh-magick can refer to numerous different practices, one of the most common references is to divination. Divination can be achieved through many means such as Tarot, I Ching or Runes, but on Solstice night when the Yule-log burns t is perhaps most appropriate to pursue pyromancy, better known as divination by fire.

Fire divination is similar in many respects to reading tea-leaves. It is an interpretative art. While watching the flames, you must be open to receiving an image, though not necessarily the image you expected or hoped to see. As the flames flicker and cast shadows on the walls, shapes will appear in the light and darkness. You must simple be ready to receive and interpret them.

Interpretation is achieved much in the same was as interpreting dreams. Symbols are personalized. For example, to some an anchor may represent being stuck in one place. To someone else, it may represent stability or even travel. It's subjective. However, if a more concrete interpretation is desired, two things can be done. First, a symbol or dream dictionary can be purchased. While not personalized, their listings may trigger an idea of how the fire-symbol applies to you. Secondly, you can ask the flames for "yes or no" answers only; "yes" being the flames increasing in size or brightness, "no" being a decrease of the same. Either way, a method of interpretation must be chosen beforehand to help guide you through the pyromancy.

At best, pyromancy should be performed in an outdoor fire-pit or in a wood-burning fireplace. As the questions are asked, something new such as a leaf or a sheaf of paper should be added to the flames. However, few of us have access to such luxuries. An indoor fire would not only be impractical but dangerous. Besides, fire alarms going off in the middle of a divination would be a tad disturbing!

For those of us without fire-pits and places, pyromancy is best conducted with a candle. No particular type of candle is needed, though those of us wishing to be traditional to Yule might choose black, purple or dark-green, all colors associated with the holiday. Of course, if one wanted to hold up the entire Yule tradition of watching the flames the entire night through, a 24-hour candle can be used. They are often available at religious supply stores.

After you have chosen your candle, do not light it immediately. Instead, find a safe place to burn it in, one where it will not set drapes on fire or be knocked over easily. Then make sure some method of putting out a fire is nearby, either a bucket of water or a fire extinguisher. Overall, be safe and be prepared.

When this is done, light the candle and form your first question. Then, leaning over the candle so your breath will stir but not extinguish the flame, speak the question aloud.

Watch the flames and shadows for a sign. Do not look directly into the center of the flame. Instead, focus on the flame's tip or the light it casts on the walls. Otherwise, you could harm your eyes.

Receiving a symbol may take some time. Like all types of divination, proficient pyromancy takes practice. Still, do not linger too long. Fifteen to twenty minutes would be the absolute maximum. After that, ask a different question or forgo the divination entirely.

If a symbol is received, think about it before jumping to conclusions. Sleeping on it or writing your ideas out may trigger more ideas. If you wish, you can always use the candle again for more divinations and further clarifications.

A final question. Where does this information come from? Ultimately, it comes from within, from who you are now and who your ancestors made you into. And sometimes, if we listen to that inner voice, to the voices of days gone past and our ancestors, we can understand the present and perhaps even glimpse the future