AOH :: LESSON8.TXT|
Wicca 101 Lesson 8
I. ON JOINING A COVEN
A. Reasons for joining a Coven
1. To experience a sense of community.
a. As Crafters, we seem to stand slightly to one side of
(1) This setting apart makes us feel as though we are alone
and surrounded by people who do not understand us.
(a) A coven brings together like minded people who can form
a surrogate clan or tribe, which then serves as a support group.
(b) Most newcomers to the Craft express their feelings at
Covenmeets as a 'coming home' or finding 'their people.'
2. To find religious freedom
a. Most Crafters have had a lifetime of religious bigotry with
which to contend.
b. Consequently they are more willing to tolerate other peoples
(1) And, because of their emphasis on direct experience with
the Goddess, they are not so quick to condemn your experiences as the
result of psychosis or delusion.
(a) In most cases, they have had the same or similar
3. To receive training in psychic development.
a. A Coven serves as the training ground in which each member
develops her/his personal power.
(1) The support and security of the group reinforces each
member's belief in themselves.
(a) Psychic training opens new awareness and abilities.
(b) And feedback from the group becomes the ever present
mirror in which we 'see ourselves as others see us.'
4. To gain power over others
a. Many times this is the strongest motivation for becoming a
witch and joining a Coven.
b. The perceived need to gain power over others is a desperate
cry for help which indicates an insecure and frightened individual.
(1) Patriarchal systems teach that there are a privileged few
who manipulate the masses and we are led to believe that our own self
worth is direct proportion to the power we hold over other people.
(a) This mindset leads to the view of fellow humans as
being both competitors that must be 'beaten' and as potential slaves.
c. One of the major objectives of the first degree training of a
witch is to get the potential witch to face the Self truthfully.
(1) During this process the witch examines her/his own
motivations and internal programming.
(a) This is in keeping with the Hermetic maxim to "know
(2) As the witch comes to realize that the need to have power
over others stems from a lack of power over one's own self, s/he is
taught techniques which lead to gaining control over their own lives
and that build personal power.
(a) With personal power, the need to dominate others
subsides along with feelings of powerlessness.
II. TYPICAL STRUCTURE AND ORGANIZATION OF A COVEN.
1. The structure of the craft is cellular, based on small circles
whose members share a deep commitment to each other and the craft.
a. The craft tends to attract people who, by nature, do not like
to join groups.
(1) The coven structure makes it possible for rabid
individualists to experience a deep sense of community without losing
their independence of spirit.
(a) Even so, because the coven becomes a family, that makes
demands upon its members, just as any family does, there are crafters
who cannot function within the strictures of a coven.
(b) These crafters usually work their rites alone except
for those rare occasions when they can join their brothers and sisters
in the celebration of the Mysteries.
(c) These people are rightly called Solitaries or Solos,
and their dedication to the craft requires them to forego the
camaraderie of a support group such as a coven.
2. A coven, by tradition, never (?) contains more than thirteen
a. In such a small group, each person's presence or absence
affects the rest.
(1) The group is colored by every individual's likes,
dislikes, beliefs and tastes.
b. Some, less traditional, covens consist of any number of
members from 3 - 20.
(1) Many times this comes about because of the many people who
wish to work in the craft and the shortage of qualified leaders to
(a) Other factors that may affect the size of a coven are
the group's philosophy, the size of the working circle, and the
3. Originally, the members of a coven were the teachers and
priestesses/priests of a large pagan population of non- initiates.
a. They formed the Council of Elders in each clan, the wisewomen
and wisemen who delved beneath the surface of their rites and sought
the deeper meanings.
(1) At the Sabbats, they led the rituals, organized the
gatherings, and expounded upon the meanings of the ceremonies.
4. Each coven had its own territory, which by tradition extended
for a league in all directions (about 3 miles).
a. When a new coven hived off from an established one, they were
expected to honor the league rule and move off away from the
(1) This allowed the new and old covens some elbow room and
discouraged the new coven members from running to the old coven
leaders whenever things did not go smoothly.
(a) It is impractical in a modern urban setting to observe
the league rule, but new coven members should at least try to keep
their distance from their old coven except during community
(2) As mentioned above, neighboring covens might join together
for the Great Sabbats in order to share knowledge, herbs, spells and
(of course) gossip.
5. Every coven is autonomous
a. Each coven functions as its own authority in matters of
ritual, thealogy, and training.
(1) Groups of covens who follow the same rites may consider
themselves part of the same tradition.
(a) Some traditions make provisions for the leaders of
parent covens that have other covens hive off to receive recognition
for their work.
b. The reputation of a coven in the community is many times all
that other covens have to go on when determining whether it invite
them to gatherings or not.
(1) This means that the integrity of the coven leaders coupled
with the reputation of its members as being sincere followers of the
Path is what a coven is judged by.
(a) The craft is a religion that is lived, and if the lives
of this members do not reflect the teaching of the craft, then the
reputation of the coven suffers.
a. Every group which hopes to accomplish anything must have
people who provide leadership and organization and the craft is no
(1) Most covens are led primarily by a High Priestess, who has
gone through a lengthy training program in magic, psychic development,
ritual and leadership as well as thealogy.
(a) During ritual the Goddess is invoked into the High
Priestess and she is treated accordingly.
(b) Outside of ritual the High Priestess acts as the final
authority when deciding coven policy, but to disagree with her is not
an offense against the Goddess as some have espoused.
(2) In those covens that recognize the God as separate from
the Goddess, the High Priestess shares her authority and
responsibilities with her High Priest.
(a) As with the Goddess, the God is invoked into the High
Priest during some rituals.
(b) In covens that do not recognize the God as separate
from the Goddess, the High Priest is subservient and below the High
Priestess is authority.
(c) It is extremely rare to find a High Priestess that is
below or subservient to the High Priest in this day and age.
(3) Traditionally, the High Priestess is aided by the Maiden.
(a) The Maiden is usually a Priestess-in-training or a
visiting High Priestess.
(b) Some traditions call for the Maiden to be the daughter
of the High Priestess and in some cases this is satisfied by having
the High Priestess 'adopt' the Maiden when she accepts her as a
(c) It is the Maidens duty to assist the High Priestess
during ritual by handing her equipment, keeping the candles and
incense going, etc.
(4) Some Traditions make allowances for a Summoner.
(a) The Summoner, also called Puck, is responsible for
acting as the private messenger of the High Priestess.
(b) He may be a Priest-in-training or simply someone who is
capable of being seen anywhere without arousing suspicion.
(c) Along with the High Priestess, he is usually the only
one who knows all the other witches in the area with the possible
exception of the High Priest.
(d) He is responsible for the mundane matters of the coven
such as contacting coven members when a coven-meet is called,
overseeing coven finances, buying ritual supplies, coordinating
gatherings and providing light for the High Priestess or the High
Priest as needed during circle.
a. The craft is not for sale. There are no fees for initiation
and it is considered a breech of ethics to charge money for coven
(1) Covens might charge dues to cover expenses for candles,
incense, and other necessities but no one profits from commercializing
the craft for long.
(a) One of the tasks normally assigned to someone who is
about to undergo initiation is to bring a bottle of wine or to provide
some homemade Sabbat cakes for the ceremony.
(b) This is to impress upon the new initiate that everyone
is responsible for providing for the circle according to their
(c) More often than not, the coven members provide more
than expected. Not to show off or gain favor, but because they want to
contribute and have the ability. After the gathering the remains are
offered to the feathered friends or sent home with other members who
may have a need.
(d) There is no shame in admitting a need and taking home
any leftover food or supplies, because it was all given in the spirit
of providing according to one's ability and you do the provider the
honor of seeing that the gifts do not go wasted.
3. Degrees of Training
a. Most traditions possess a system of degrees to denote the
amount of training that the members of the coven have undergone.
b. Some traditions, such as the Welsh Celtic tradition taught in
Georgia, go from the sublime to the ridiculous.
(1) This tradition claims to have nine levels of
(a) Most of which their leader believes even he may never
c. Happily for the rest of us mortals, most other traditions
only recognize three degrees when they recognize any at all.
(1) The 1st degree is the degree of the Initiate.
(a) Training for this degree consists mainly of learning
the mythology and cosmology of the tradition, psychic and personal
development, Low Magic or spellcasting, divination, and healing.
(2) Once you attain the 2nd degree, you become an Elder in the
(a) Training involves learning the laws of the tradition,
ritual magic, folklore, Spirit contact and trance mediumship.
(3) The 3rd degree escorts you into the wonderful(?) world of
being a Priest or Priestess.
(a) Training focuses on rituals of life such as Wiccanings,
blessings, handfastings, and funereal ceremonies as well as training
in leadership and group dynamics.
(b) Inner teachings are presented during this training and
the Priest/ess is offered the option of leaving the group to start a
coven of their own or remaining to serve on the Council of Elders as a
representative of the Ancient Ones.
d. Some traditions have pre-initiation degrees that apply to
what is called 'outer-court' teachings.
(1) Many times these teaching will consist of courses very
similar to the ones associated with this series of lessons.
(a) No matter what the degree structure is, the important
thing to remember is that the material you are supposed to learn on
your way up is the foundation on which you build your future
(b) All too many people rush through the basics to collect
as many degrees as possible only to find that they have wasted their
time pursuing the illusion of prestige that goes along with the
degrees and never gained the knowledge and experience the degrees are
supposed to represent.
III. THE COVEN PERSONA
A. Group Mind
1. Just as a mob of individuals can be galvanized into acting like
a senseless animal, a coven can develop a group mind with its own
goals and orientation.
a. The orientation that a coven developes can be quite varied.
(1) Some covens concentrate on healing or teaching.
(2) Others may lean towards psychic work, trance states,
social action or creativity and inspiration.
(3) While others seem to throw great parties.
B. Group Power
1. In the craft, power is another word for that energy which is
the subtle current of forces that shapes reality.
a. A powerful person is seen as someone who draws power into the
group, not out of it.
(1) The sources of inner power are limited.
(a) One person's power does not diminish anothers; instead,
as each covener comes into his or her power, the power of the group
C. Group Consciousness
1. One of the laws of magic is that as thoughtforms are fed
regularly they grow into self-sufficiency.
a. This is why religious sites that have been abandoned for ages
still affect sensitive people who visit them.
(1) And why rituals performed the same way over and over again
become more powerful with each repetition.
2. Once the thoughtform is fully formed it is brought into
manifestation through repeatedly re-forming it.
a. Again, this is why rituals are performed over and over the
(1) You are following a blueprint for a thoughtform and
deviation produces a distorted thoughtform.
b. Once a coven has found its own orientation, it begins work on
forming a thoughtform of the work it wishes to do.
(1) Eventually, the coven actualizes its thoughtforms and the
group consciousness becomes a source of healing for the members of the
coven and a reservoir of power that any member can draw on in need.
IV. FINDING A COVEN TO JOIN
A. The Craft grows slowly.
1. Witchcraft will never be a mass-market religion, because it
requires a great deal from its followers in the way of learning and
a. For this reason witches never proselytize.
(1) Prospective members are expected to seek out covens and
demonstrate a deep level of interest.
(a) The strength of the craft is in the QUALITY of its
members not the quantity.
B. Finding a Coven can be Difficult
1. Crafters are not usually listed in the Yellow Pages and rarely
place classified ads.
a. However, they often give classes through Open Universities or
(1) And some Universities are beginning to offer courses about
the craft in their religious studies programs.
2. The Circle Guide to Wicca and Pagan Resources
a. Guide published by Circle Publications in Wisconsin
(1) Serves as a resource guide to books, periodicals, arts,
music, supplies and contacts in the Wiccan community in the United
States, Canada, and Britain.
3. Occult Shops
a. Occult shops are usually listed in the yellow pages of the
phone book if there are any in your area.
(1) If you make a good first impression, or are willing to
establish yourself as a good customer, you might be able to get some
leads from the manager.
(a) Many times a group leader will leave a phone number to
be given out to a prospective member that the manager feels is
(b) Getting that number does not guarantee that you will
get into a group but you will be closer than you were before.
(2) Most occult stores have community bulletin boards that
advertise festivals open to the public.
(a) Chances are you will meet Crafters who are already in a
coven or are about to form one at these festivals.
(b) If not, at least you will have the opportunity to
celebrate the season with like minded people.
(c) It would not hurt your chances to learn as much as you
can about the 8 sabbats so you will know when to look for the festival
(d) Once you are at the festival, you should show off any
skill you might have. Music, juggling, or a good sense of humor breaks
down barriers faster than calling cards and black robes.
4. The best route is through personal contacts
a. Most Crafters feel that when a person is internally ready to
join the craft, s/he will be drawn to the right people.
5. As a last resort, you can form your own group.
a. You do not have to be an hereditary, or even an initiated
witch to form your own group.
(1) Stewart and Janet Farrar have provided the necessary
framework for the Gardnerian tradition in their books.
(a) And Ray Buckland has provided instructions on how to
form groups around the Seax Tradition that he created.
b. The school of trial and error is also a very fine one,
although training by an established group helps a lot more and with a
lot fewer surprises.
(1) A Witch I respect very much once replied to the charge
that only an initiation can make someone a witch with the question
"Who initiated the first witch?"
V. GUIDELINES FOR EVALUATING PROSPECTIVE COVENS.
A. Do Your Homework
1. Before you join a coven you should try to learn as much about
the craft as you can from books and other readily available material.
a. This will prevent you from looking foolish to whoever you
contact and provides you with basic information to found your
B. Trust Yourself.
1. Always listen to the guidance of your inner voice.
a. Pay attention to your inner feelings in sensing whether or
not to pursue study, magical work, or other aspects of relationships
with those you encounter.
(1) If you get good feelings, gradually allow a relationship
(a) If you get bad feelings, do not get involved.
(2) If you get mixed feelings, feel somewhat uncomfortable, or
feel unsure about some group or individual, hold off on getting more
deeply involved until you can identify where your feelings are coming
from and what they are trying to tell you.
(a) It might mean that those you have contacted are
involved in negative magic of some sort.
(b) Or it might mean that you are shy about meeting new
(c) It could mean that the people, while not working
negative magic, are just not right for you.
(3) Meditate on your feelings
(a) Remember that the High Self can only speak to us
through the Younger Self who then speaks to us through feelings and
(b) Seek out your inner voice and follow its direction
C. Beware of others who try to convince you that theirs is the only
proper way of development.
1. There are many traditions and many paths of the craft and THERE
IS NO ONE WAY THAT IS RIGHT FOR EVERYONE.
a. Groups and individuals vary in size, structure, methods of
working, cultural roots, and other factors.
(1) You should try to connect with the path or paths that seem
to harmonize most with your own vibrations, needs, and interests.
D. Beware of others who are overly quick to initiate you and make
you part of their system of magic.
1. This is often a sign that they want to use you, your money, and
your energy to feed their own ego trips and power games.
E. Beware of those who flatter you and nourish your Ego more than
1. They are probably trying to control you for their own devices
and care little, if anything, for your spiritual needs.
a. On the other hand, beware of those who try to control you
with intimidation, guilt and/or fear.
(1) Watch out for teachers who constantly point out to you how
wise and powerful they are and how ignorant and weak you are.
(a) One who is truly wise does not have to call your
attention to it.
(b) Actions speak louder than words.
VI. WHAT TO DO IF YOU HAVE JOINED THE WRONG GROUP
A. Recognize WHY you joined this particular group.
1. People first contacting the craft rarely enter a specific
tradition out of deliberate choice.
a. Usually they are seeking 'The Craft' and they join the first
group that lets them in.
(1) This group gives them a plan of study, often lasting a
(a) Then, if they seem to mesh with the other people of the
group, they are initiated into it.
(b) Usually that coven has a specific orientation and
tradition that it follows.
B. Making Plans to Leave
1. If you find that you are impatient or that you are not
advancing as quickly as you think you should be, you may want to start
making plans to leave the group.
a. This should be done as graciously as you can possibly manage.
(1) As a newcomer to the craft community you will not have
much of an established reputation.
(a) And it is human nature to place more value on the story
told by the leader of a group as to why you left, than your story,
especially if it was a bad break.
(b) Unless the group and/or its leaders already have a bad
reputation, in which case you should not have gotten mixed up with
them in the first place.
(2) If you can get out of the group without causing conflicts
or confrontations, do it, as it will then be much easier to build a
good reputation in the community.
(a) And you will find it easier to get into a new group if
they do not have to risk facing bad blood with another coven because
they took you in.
(3) For your own sake, do not bad mouth your old group or its
(a) This only hurts you, as it tends to lower you in the
eyes of the other crafters and it will eventually get back to the ones
you are bad mouthing.
VII. WARDING OFF PSYCHIC ATTACKS
A. Get to Know Your Enemy
1. TRUE psychic attacks are VERY RARE.
a. There are few people with the knowledge and/or training who
can launch an effective psychic attack.
(1) Most people who suspect that they are being attacked
psychically are paranoid.
(a) The paranoia usually has its roots in guilt felt by the
person who believes he is under attack.
(b) The guilt is normally related to some action or other,
that the paranoid person has committed against someone else and the
fear of the wrath or supposed power of the person he believes is
(c) This guilt and fear is what works on their
subconsciousness until they start to manifest real symptoms or outward
appearances of being under attack.
2. Look for a link between yourself and your enemy
a. If in fact, there really is someone trying to attack you
psychically, they will need a link to you.
(1) Be very careful to dispose of all nail-clippings and hair,
so that they do not fall into the hands of your enemies and practice
restraint in giving out your picture.
(2) Wash all clothes that you are giving away and remove any
personalized initials or tags that connect them with you.
(a) All of these items are connected to you through the Law
of Contagion, and can serve as a link through which your enemy can
b. Check to see if any of these items may be in the possession
of the person you suspect is attacking you.
(1) You should be able to remember if you have given anyone a
lock of your hair, a photograph, or an article of clothing.
3. Seek out stories of failure on the part of the person you
suspect is doing the attacking.
a. A large part of the success of the attack will depend on the
faith of the victim that the enemy is truly as powerful as the victim
believes the attacker to be.
(1) This faith not only reinforces the psychological effects
of being attacked but the fear it creates opens a channel between the
victim and attacker.
(a) Asking around should soon turn up stories of failure on
the part of the attacker and this plants doubts in the victims mind as
to whether they are truly at risk from this bumbler.
4. GET YOUR ACT TOGETHER
a. If you are under attack, it is at least partly your own
fault, and you need to get your life in order.
(1) Take control of your life by cleaning your living quarters
from top to bottom.
(a) This will reassure you that there are no hidden charms
or fettishes hidden inside your space.
(b) If you discover any, then you can break the link by
bathing them in the running water of a stream, canal or the waves of
an ocean to wash away their power and then burn them in a fire to
break any connection between you and them.
(c) Do not forget to check outside of your house for
recent signs of digging which would indicate that someone has buried
something there recently.
(d) One favorite place is under your doorstep so that you
must cross it each time you leave or enter the house and outside your
(2) If you have been raised in any particular religion that
you still feel an affinity for or have truly converted to, you might
try praying to your deity for protection and forgiveness for whatever
you have done to bring attack unto you.
(a) A good way to renew your faith is to sit down and read
the entire book, scroll, etc, that constitute your holy doctrines
which guide you through your life.
(3) Change your lifestyle if you feel that it has contributed
to opening you up to the attack.
(a) Unfortunately we are judged by others according to the
people we associate with and nobody needs friends who will turn on
B. Purify and Protect Your Home.
1. In addition to the physical cleansing of your home mentioned
above it is a good practice to spiritually cleanse your home on a
a. Natural cleansing agents such as sunshine and wind and also
prepared solutions such as floor washes and powders that can be
sprinkled into carpets or across doorways, etc.
(1) The sun has a disinfecting quality that is excellent for
bedding and rugs.
(a) Remove all cloth covered furniture, bedding and
clothing after it has been washed, and cloth floor and wall coverings
and hang or place them in the full sun for a minimum of 6 hours.
(2) Open all the windows of your home and allow the wind to
blow through your house.
(a) If there is no wind, then make some with a box fan,
bought or borrowed from a local source.
(b) Every house has a natural inlet and outlet for air
built into it. Light a stick of sweet incense and walk around your
home with it. Notice whether the air coming from each window or door
pulls the smoke of the incense out of the room or pushes it into the
room. Also notice which windows or doors produce the strongest push
(c) Place the fan at the window which has the strongest
pull of air inward, so that it pulls the air into the room. Another
fan should be placed at the window with the strongest push out, so
that the fan blows the air out the window.
(3) Choose an incense that appeals to you and fill the house
with smoke from the incense while it is being aired out.
(a) An instant incense burner can be made from a pie plate
with a can of playdough set in the middle of it.
(b) Shove the ends of stick incense into the playdough at
an angle, so that the ashes fall out into the pie plate. Light the
sticks and you are in business.
(c) An alternative is to use self-igniting charcoal with a
powdered or resinous incense. Take a 2 quart saucepan and fill it half
full with fine dirt or sand and set the charcoal in the center of the
sand. Light the charcoal and place a few pinches of powdered incense
or a few pieces of resin on the glowing coal.
(d) Do not place the incense burner too close to any walls,
as the smoke will stain the walls. Turn off any negative-ion
generators that you may have in the house as they will grab the smoke
out of the air and bond it to the walls and fixtures in your home.
(4) Scrub the floors and walls with a cleansing solution
containing soap, water, sea salt and fragrances which you associate
(a) Some people prefer the hospital smell that comes from
using Lysol, others the pungent smell of pine oil, and still others
the lighter fragrances of lemon oil or lavender.
(b) I would suggest staying away from cleansers that leave
the smell of ammonia since that particular smell is often associated
with stale urine.
(c) Any decent formulary should give several recipes for
concocting your own floor washes, cleansing powders, etc.
2. Once the psychic atmosphere of your home has been cleansed, you
will want to take measures to prevent any unwanted intrusions.
a. Setting wards at all the windows and doors will prevent any
unwelcome entities from crossing your threshold.
(1) This is done after all locks and bars, if any, are in
place and secured.
(a) Remember, on the physical plane it is best to use
physical means backed up by psychic means, rather than to rely solely
on psychic means, unless you like to live dangerously.
b. A ward is set by drawing, or tracing a protective sign such
as the cross for christians, a banishing pentagram for witches, etc.,
at each of the windows and doors.
(1) Appropriate visualizations depicting what the protective
sign is supposed to accomplish, will program it as you are drawing it.
(a) You can leave instructions for it to let you know if
anything tries to get past it or, if you are afraid you might not be
able to control your fear, tell it to stand its ground as long as it
(b) Personally, I prefer to visualize it as a local
manifestation of the Goddess and thereby set up a magical link that
allows the ward to draw on the natural protective urges of a mother
for her young.
<1> It's true that, in this case, that is playing a bit
of hardball, but I see no reason why I shouldn't feel as safe anywhere
I am as I do resting in the bosom of my Mother.
c. As a last line of defense, you might want to borrow a page
out of the ceremonial magicians book and cast a protective circle
about your bed before you go to sleep.
(1) If you are planning to go out and do some work on the
Astral Planes, it is almost mandatory that you do this to insure that
you are not messed with while you are "oot and aboot."
C. Learn how to handle yourself when confronted by your attacker.
1. Sit or stand with your arms crossed over your solar plexus.
a. The chakra through which energy enters and leaves your body
is located at the solar plexus.
(1) By blocking this chakra, you are denying the attacker any
of your energy and preventing him from sending any of his into your
(a) The effect is heightened if you stand or sit in such a
way as to be facing slightly to one side or the other of the attacker,
in other words, do not face him front on.
2. Become aware of how you are controlling your eyes.
a. The key here is relaxation.
(1) If you find yourself staring, or transfixed, blink your
eyes until they feel comfortable.
(a) Many forms of hypnosis depend on catching the eye and
holding it until the subject tires enough to allow an opening.
b. Notice which eye of your attacker you are staring into and
deliberately change your gaze to the other one.
(1) The eye which you find yourself staring into is your
attackers 'strong' eye by which he 'fascinates' his victims.
(a) Changing your gaze to his 'weak eye' breaks his control
(2) It takes a lot of concentration to keep your gaze on his
(a) But exerting this effort will distract you from his
voice which he will try to use to 'charm' you.
3. Become aware of your personal zones and posture.
a. Get a book on, and study, body language.
(1) Body language is the non-verbal way your subconscious
communicates how it is feeling to yourself and others around you.
(a) Without an understanding of how body posture can be
controlled, other people can gain the upper hand by placing you in
b. Learn how to recognize the positions and practice turning the
tables on aggressors by trading position while you subtly invade their
personal safety zone with a mildly aggressive move or two.
(1) This will remove you from being the one who is dominated,
while it throws your attacker off balance.
(a) For the most part, people who will threaten you with
psychic attack will not attempt to force their own will upon you
<1> But in the off chance they might try, stay away
from deserted or less than public places when confronting your
4. Do not overlook the obvious ridiculousness of the situation in
your search for a solution.
a. People who attack or try to attack, others psychically take
themselves much too seriously.
(1) The quickest way to counter an attack is to invoke your
innate sense of humor.
(a) Smiling, with an occasional giggle or snicker, while
your attacker is putting his curse on you, will send him into a fit of
ranting and raving.
(b) Pretending to be looking forward to the curse will make
him 'foam at the mouth".
(c) Asking if there is anything you can do to help will
send him over the edge.
5. Whatever you do, DO NOT try to counter-attack your attacker.
a. This will lower your psychic energies to his level and open a
channel between you and him through which he may successfully attack
b. This will play hell with your Karma and you will both be
required to work things out before either of you can proceed along the
Path of Return.
(1) Nor should you invoke the Crone aspect of the Goddess to
(a) The Goddess is not concerned about such matters in Her
Maiden aspect, very forgiving of everybody in Her Mother aspect, and
only interested in Justice in Her Crone aspect.
<1> This means that as Maiden, she doesn't care and as
Mother, she will forgive and not punish, but as Crone she will kick
everybody's backside that is involved.
<a> There is a maxim of justice that - if there is a
dispute - everybody is at least somewhat at fault.
<b> Therefore to serve justice - everyone must be
<2> It is better to ask for mercy and let the laws of
Karma even things out.
END OF LESSON EIGHT
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