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Morality behind the Truth spells
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Is it justified to make someone speak the truth ?
Are the reasons behind someones silencing righteous ?
Do we bend someones Free will when we cast Truth spell upon them ?
All of the above can be answered with both yes and no. It is generally considered in occult that compelling someone to tell the truth is black, or at very least gray magick as it effects free will.
But let me ask You this, If a person is testifying falsely to make an innocent go to jail, is the Truth spell justified to use on this occasion ? If someone pretends to be Your friend, just so they can be close to You and harm You, and You suspect this and would like it checked ? If someone is badmouthing You and speaking lies about You, perhaps before You stab pins to beef tongue ( silencing spell ), You can consider making them tell the truth, that they lied due to their envy and wish to harm You ?
"Picture show AWEN, Druidic symbol of Inspiration, Truth and poetry"
Magick can not always be classified in black and white category, and often it is the Practitioner's intent that gives it a "color"
So If someone tells You how Truth magick is evil, don't You listen to their silly speeches born in blind conviction and narrowness of mind, but question Your intents and needs rather. Make sure they are valid.
Nevertheless, despite the ever continuing discussion on morality and ethics of such spells, they are very useful l and good to know. They are also a lacking category, which is largely underestimated in occult :/ and it should not be. Truth spells always lack, so I have collected and written some and I will post them here for You to learn about and use
So let's starts shall we
Tell the Truth oil
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All over the Internet is a formula for Truth oil, apparently from Herman Slater and I must say, it is a good perfume but that is really it. Other than Clary sage, other ingredients don't really have use in truth magick, or in magick at all ( marigold leafs oil :S ) and calamus that is indeed a compelling herb. Lavender has no place in this formula, and pine is spiritual cleanser.
Now here is a recipe I would use and I shall explain the choice of ingredients
The formula combines Europeans and Hoodoo herbology, but can still be used as condition oil in my humble opinion
Here we go :
- few bluebell flowers ( whole herb,it can lack roots though ),
- Teaspoon of Clary sage or 12 drops of essential oil
- licorice chips in a pinch
- sweetflag in a pinch
- Sandalwood oil 7 drops ( optional )
Bluebell flowers are said to compel one who beares themm to tell the truth in all matters in European folk herbology. Clary sage is a typical magick herb associated with truth, regardless on form or method used. Licorice and Sweetflag are compelling agents here, to compel person to tell the truth. Sandalwood oil makes agreat addition in any oil that has some spiritual work oriented purpose.
So there You go, a decent formula so You can not say, where can we get Truth oil :)
However this Truth oil formula is written by me, therefore If You wish to use it elsewhere feel free, but add the credits : By Shadow,of Shadow's magick place blogger
"Picture shows common Bluebell, Campanulla sp."
Days and symbols
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Days and hours or Mercury are favorable for such a work, or Saturn days if the spells are bit more oriented on forcing someone to be honest and speak the Truth.
Symbols and sigils can be individual or one can use runes, such as Daggaz which is according to many some authors rune of truth, among rest of it's uses.
Than we have the shinjitsu symbolism, or even Druidic AWEN symbol ( shown on picture ) that represents inspiration, truth and poetry.
Now here are some spells :
Compelling to tell the truth
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Get a purple or orange candle, If figural even better. Carve the name of the party/subject on it and dress it with the Truth oil or Essence of Bend Over.
Now chant:
For Conjurers :
Place the candle on the Bible and read Psalm43 and afterwards say :
As Mosses compelled the Sea,
As Lord Christ conquered the Fiend
As King Solomon ordered the Spirits
I compel, conquer and order You tell the truth !
For Witches :
Place the Candle on some sort of Truth sigil ( like rune ) and saY:
Truth must be heard from thy mouth
Either by whisper or by shout
Open thy lips of venom v wide
Power of this charm must ye abide
Honest, true words so eagerly concealed
Tongue unbind and be revealed !
Loose lips charm
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The truth spell/charm
Prepare the following under a light of Purple and white candles, preferably on the night of the Full Moon or in Middy on a clear sky day.
Day and hour of Mercury are also very favorable for such a spell.
This should be prepared under purple and white candle. On a piece of parchment draw runes Laguz, Ansuz and Dagaz, preferably as bindrune. Take a whole ( root can lack )
Bluebell flower and place it on the paper with bindrune. Fold the paper so that the flower remains inside the folded paper ( it is good to use dried and pressed flower for this ). Alternatively You could place bindrune and herbs in small sachet.
Along with bindrune or instead of it You could use Druidic symbol AWEN symbol of truth and inspiration.
Now place this between two candles and chant:
I need thee truth speaking
Only true words of sincerity
As soon upon this charm taking
Compelled will be to the honesty !
Dress it with few vine drops, and let it dry, blow the candles out. Now implant this somewhere where subject will take it, and carry it, unwillingly is fine. You could slip it into their pocket, or into their documents. Once they take it,or when You are sure they took it, and You are near enough to see them, whisper : Veritas dica !
The approach them and ask them what You want to know. They will be compelled to tell the truth.
THE TWO ABOVE SPELLS WERE WRITTEN BY ME SO I WILL ASK YOU ONCE AGAIN THAT GIVE CREDITS WHEN USING THEM ELSWHERE, THIS CAN GO FOR CREDITS TOO Shadow-333@hotmail.com
Now I will provide links for two more Truth spells that I consider well written, because as I have said before this spells are lacking category
Then blow out the candle while saying the persons name you want to put the truth spell on.In the morning, light the candle again, say the spell again and say the person aloud, then blow out the candle while saying the persons name...and say it through the smoke of the candle so it can work.
that I have found here
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I love to write and most certainly love to write about that which I am passionate about and that is my relationship to Christ. My sincere hope is that God will use my blog to encourage others in their walk with Christ!
THESE ARE THE RULES FOR THE LIEBSTER AWARD:
* Each nominee must link back the person who nominated them.
* Answer the 10 questions which are given to you by the nominator.
* Nominate 10 other bloggers for this award who have less than 200 followers.
* Create 10 questions for your nominees to answer.
* Let the nominees know that they have been nominated by going to their blog and notifying them
Here are the 10 blogs that I wish to nominate:
3) Do you have an accountability partner?
My husband
4) What is your favorite color?
currently orange
5) What is your favorite vacation spot?
Punta Cana, D.R.
6) Who is your favorite author?
Francis Chan
7) What is your favorite Christian song?
Agnus Dei
8) Which disciple most reflects you?
Definitely Paul!
9) List your top 3 favorite foods.
Potatoes in any form or fashion, chicken and asparagus
10) What would you tell your younger self now that you didn't know then?
Stop wasting time worrying and trust God, He always comes through!
NOW HERE ARE THE 10 QUESTIONS FOR MY NOMINEES:
1. AT WHAT AGE DID YOU COMMIT YOURSELF TO CHRIST?
2. WHAT IS YOUR FAVORITE BOOK OF THE BIBLE?
3. IF YOU COULD MEET JUST ONE APOSTLE HERE ON EARTH, WHO WOULD IT BE?
4. WHO HAD THE MOST IMPACT ON YOU COMING TO CHRIST?
5. WHAT IS YOUR FAVORITE SCRIPTURE VERSE?
6. WHAT SPIRITUAL LEGACY DO YOU HOPE TO LEAVE HERE WHEN YOU GO ON TO BE WITH JESUS?
7. WHAT IS YOUR AREA OF SPIRITUAL GIFTING?
8. WERE YOU RAISED IN A CHRISTIAN HOME?
9. WHAT WOULD YOU LIKE TO SEE THE BODY OF CHRIST GROW STRONGER IN?
10. DO YOU HAVE A FAVORITE PLACE TO PRAY?
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When you are in love you can do anything and everything to have your love in your life. You wear your love's favorite color, buy expensive gifts, plan amazing dates, and so on but still sometimes either you can't gather courage to propose or your love doesn't understand what you have in your heart. With BLACK MAGIC SPELLS you just don't have to complain about anything anymore as it works like wonder in bringing your crush, your love, your heartthrob right in to your life.
Sometimes just having feelings doesn't work. You may or may not be able to express yourself properly or perhaps your lover doesn't understand what you feel but remember there always reside an otherworldly thing among us, a supernatural power that can take your words, thoughts, feelings directly into your beloved's heart.
However, it is important to note that this doesn't happen by itself nor can it be practiced until you know the black art. You'll need a professional who has been practicing black magic and casting spell, and has really helped people in reaching their beloved's heart. Once you will have told the professional spell caster what your need is, the practitioner will start working to reach your goal. This may involve speaking out secret chants, following special rituals, and communicating supernatural powers to create love and bonding between you and your chosen one.
The magical spells often take time to work which means your impulsiveness or impatience won't help. Now you have just started undergoing the process or have just appointed a professional to assist you in your goal and think that it will have its effect the moment you started, you are totally wrong.
These may sometimes work in as less a time as just a few days and at the same time as long a duration as a whole one month or even two or three of them. Remember love cannot be bought by spending a few pennies or behaving like a mad lover stalking your love, it can only be won with patience and peace.
And most importantly, LOVE SPELLSonly work for those who really believe in them. A disbeliever won't ever get any result howsoever high he's capable of spending money. So, all you need to do is choose your magician who performs the black art, tell your problem whole-heartedly, get suggestions and keep working silently till your goal is achieved.
Let BLACK MAGIC CURSE REMOVALwork for you to remove all unwanted curses on you and achieve all that you ever wanted.
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Exhausted yesterday (even though I really like my new job) by my new work week (where one workday this past week - my first week - averaged between 10 and 11 hours, which is not an easy endeavor for a 46-year-old following an extended period of years of un/underemployment), today this shabbat day, I am "renewed".
In the upcoming new week's parashah, "Beha'alotcha", we find that Aaron and Miriam spoke against Moshe (Bamidbar 12:1-2), and by extension, against the prophecy of Moshe. In consequence to the charge made by Aaron and Miriam, the Divine commanded all three to go to the Tabernacle (Bamidbar 12:4-8). There, Aaron and Miriam were called outside - to which they both cried "water! water!" (Rashi). Inside the Tabernacle, to Moshe alone did the Shechinah reveal Herself (Numbers Rabbah 14:19, Rashi on Vayikra 1:1).
Now hear My words. When there is a prophet among you, I make Myself known in a vision, I speak in a dream. But it is not so with my servant Moshe - in all My house, he is faithful. "Mouth to mouth" I speak with him, in a vision and not in riddles. [Bamidbar 12:4-8]
UNIQUE. The prophecy of Moshe is unique among the prophets. Mouth to mouth, the Divine communicates. Zohar (I:170b-71a, Yev. 49b, Leviticus Rabbah 1:14) tells us "Moshe received the Divine message standing with his senses unimpaired, and he comprehended it fully... whereas other prophets "fell on their faces" in a state of exhaustion and did not obtain a perfectly clear message." The words of their prophecies were unclear riddles, unlike Moshe's singularly unique prophecy.
SINGULAR WORD. Earlier in the parashah (Bamidbar 9:2), we also find the word meaning "in its appointed time". This word () which "the Divine spoke" to Moshe mouth to mouth, itself is connected to prophecy (nevuah). With a gematria of 128, it is the im hakolel (mispar musaphi) of the number of years (127) in the life of Sarah Imeinu, the prophetess whose Torah Aur illumines Gan Eden.
HIGH HOLY ONE. The Hebrew name Sarah means "woman of high rank", and (see link) is "sometimes translated as "Goddess" or "High Holy One"."
VISION. The prophet Yishayahu (51:2) exhorts us to look to our mother Sarah. Happiness and joy abide with Her, where thanksgiving and the sound of music can be heard. Through Her emanates Light among peoples.
TORAH AUR. Taken together, through the Divine Word, the prophecy of Moshe Rabbeinu and Sarah Imeinu are identified as uniquely and singularly One, mouth to mouth.
Technorati tags: Torah Talmud Torah Judaism Kabbalah jewish mysticism mysticism jewish meditation meditation shamanism kabbalah iyunit kabbalah maasit witchcraft jewitchery jewitch witch sacred feminine divine feminine shechinah lilith spiritual development spirituality kosher spirituality Sarah Imeinu Torah aur prophecy nevuah prophecy of Moshe prophetess atik yomin yachid
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The 3rd International Conference on the History of Freemasonry opened today at the George Washington Masonic Memorial in Alexandria, VA. It is the largest international gathering of both Freemasons and academics on the subject of Masonry and history. Alice and I were both slated to present papers, but my bout with stomach cancer put an end to our travel for several months. All things being equal, we'd much rather be in Virginia today. I attended the two previous conferences in Scotland, and it's a dirty trick that I can't be at the one in the U.S. Dammit.
If you are attending, please stop by the Masonic Society table in the Marketplace area, and if you aren't a member, consider signing up. Also, because the Conference does not publish the papers, if you are a presenter, I'd like to take the opportunity to invite you to submit your paper to the Journal of the Masonic Society for publication.
The Conference runs today through Sunday. Lacking my own boots on the ground, I'm hoping someone there will take lots of notes and photos and share them.
One maddening statistic: organizers tell me there were only about 200 attendees signed up this year, and over half of them are the presenters themselves. The Conference was well publicized for at least a year, and It is astonishing to me that the North American Masonic community did not step up and support this incredible event with larger numbers. A poor turnout like this will undoubtedly result in no strong desire of the organizers to return to these shores anytime in the near future.
How we do so love to take careful aim at our own foot and blast away with both barrels.
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Below is the preliminary lineup of speakers and papers:
FRIDAY MAY 27TH, 2011
Plenary lecture 1: Professor Steven Bullock: The First Capital Cornerstone Laying: Masonry, Alexandria, the Nation, and the
o Freemasonry as a Factor in American Society
1a. Daniel Egel, USA
Did Freemasonry Help Solve the Common Good Problem? An Examination of the Historical Expansion of American Education in the Western United States
1b. Brent Morris, USA
American Masonic Membership Trends
1c. John Belton, UK
An Ungolden Age of Fraternalism?: A Comparison of Craft Masonic Membership in Confederate and Union States 1850-1900.
o Freemasonry and Religion I
2a. Klaus-J"urgen Gr"un, Germany
Celebrating Nature. Freemasonry and its Contribution to the Secularization of Religion
2b. Jan Snoek, Germany
The Female Case: The Religious Dimension of the Adoption Rite
2c. Martin Papenheim, Germany
Albert Pike's and Eug`ene Goblet d'Alviella's Reforms of the Scottish Rite and the Theory of Religion in the late 19th Century
2d. Hans-Hermann Hoffmann, Germany
"Christian", "humanitarian" and "reformist" positions in conflict: The religious discourse of German Freemasons from "Vorm"arz" up to the republic of Weimar 1840-1933
o Mozart and Freemasonry
3a. Neva Krysteva, Bulgaria
Mozart: The Contrapuntal Temple in the last Symphony
3b. Ruben Gurevich, Canada
Does Mozart's "Die Zauberfl"ote" have a "meaning"?
3c. Gabriel Mancuso, Italy
Eine kleine Freymaurer-Kantate (A Short Masonic Cantata). Genesis, development and musical characteristics of the last work
o Freemasonry in the Far East
4a. Pauline Chakmakjian, UK
General MacArthur ">Saturday May 28th, 2011
o Plenary lecture 3: Professor Chernoh Sesay, Jr: 'All things here are frail and changeable': The Social and Political Origins of Prince Hall Freemasonry in the late 18th century.
o Early American Freemasonry I
13a. John Wade, UK
Public Masonic Processions in the Thirteen American Colonies
13b. John B. Slifko, USA
Dolley Madison and the Freemason Benjamin Latrobe in the Making of the President's House, Washington City, and beyond
13c. Roger Burt, UK
Freemasonry and the Gold Rushes
o Anti-freemasonry and Conservatism in Europe around 1800: lines of development
14a. Andrew McKenzie- McHarg, Germany
Visions of Conspiracy: the Anti- Masonry of Former Masons in late 18th century Germany
14b. Damien Amblard, France
The Early Writings of a Famous Anti-Mason: Politics in the Writings of the Abb'e Barruel, 1788-1797.
14c. Claus Oberhauser, Austria
John Robison and his 'Proofs of a Conspiracy'
o Freemasonry in the Middle East
15a. Stephan Schmid, Lebanon
Freemasonry during the Arab Nahda, 1860 - 1914: A New Reading of the Evolution of the Arabic Printing Press and the Modern Arab Intellectual Elite.
15b. Thierry Millet, France
The rise of American Masonry in French Levant
15c. Sa"id Chaaya, France
The "Nahda" in the 19th century Lebanon and its relationship with the Masonic Lodges: The Intellectual and Cultural
Renaissance, an Oriental "Aufkl"arung"
o Aspects of Fraternalism
16a. James Jack, UK
Free Gardeners and Freemasons - A comparison
16b. Bob James, Australia
A Response to Snoek: Fraternal Societies in Australia, 1788- 2010.
16c. William D. Moore, USA
Darius Wilson, Confidence Games, and the Limits of American Fraternal Respectability, 1875-1915
o Session 17: Early American Freemasonry II
17a. Alan Capps, USA
The First Band of Brothers - George Washington and the Freemasons of Alexandria Lodge No. 22
17b. Ami Pflugrad-Jackisch, USA
'Our Illustrious Brother George Washington': Fraternal Orders, Public Space, and Civic Brotherhood in Antebellum Virginia
o Dynamic Freemasonry in 18th and early 19th century Lancashire
18a. John Astbury, UK
Scottish Freemasons in Manchester and the USA 1800- 1830
18b. David Hawkins, UK
Relationships within and between lodges around Bolton in Georgian England
18c. John Belton, UK
The Royal Arch within early Lancashire Masonry
o Freemasonry in Latin America
19a. Miguel Guzm'an-Stein, Costa Rica
Woman, Freemasonry and the Order of the Eastern Star in Latin America. The times of Andres Cassard (1865-1875)
19b. Ricardo Martin'ez Esquivel, Costa Rica
Mystical sociability: Freemasons and Theosophists in the organization of the Co- Freemasonry and the Liberal Catholic Church in Costa Rica during the 1920s
o Contradictions of Fraternalism: Practices of Inclusion and Exclusion I
20a. Panel A Inclusion: Community Formation and Social Action
Kristofer Allerfeldt, UK & Jeffrey Tyssen, Belgium
20b. Jeffrey Tyssens
Ghost Town Brotherhood: Virginia Fraternities in West American Mining Towns, 1879-1912
20c. Ana"is Maes
Brothers in Temperance: Good Templar Lodges in Belgium and the Netherlands (Early 20th Century)
o Early American Freemasonry III
21a. Michael S. Kaulback, USA
A Scottish Lodge in the Grand Jurisdiction of Massachusetts
21b. Todd Wm. Kissam, USA
A Founder's Faith: The Contributions and Example of Illustrious Brother Frederick Dalcho, original member of the Ancient and Accepted Scottish Rite.
21c. Hannah M. Lane, USA
Maine and New Brunswick freemasons and contested political geographies, 1770 - 1870
o Women and Freemasonry
22a. James Allen, USA
Freemason Women and Modern Civic Life in George Sand's 'La Comtesse de Rudolstadt' (1843)
22b. N.N., N.A.
The Reverend, The Bluestocking, and Freemasons Behaving Badly: An Exploration and Close Reading of "A Series of Letters on Freemasonry" by "a Lady of Boston"
22c. Karen Kidd, USA
Co-Masonry's Place in the History of North American Freemasonry
o Impacts of Freemasonry II
23b. Shawn E. Eyer, USA
The Degree Lectures of Waller Rodwell Wright: A Critical Analysis of the Ritual Drafts of a Member of William Preston's Inner Circle
o Contradictions of Fraternalism: Practices of Inclusion and Exclusion II
Panel B Exclusion: Racism and Denominational Closure
24a. Adam Gfrey Kendall, USA
The Masonic Whitewash Committee of California: American Anti-Catholicism, Freemasonry and the Knights of Columbus in the 1910s
24b. Kristofer Allerfeldt, UK
The Ku Klux Klan and Fraternalism in the 1920s.
24c. Joesphe G. Stiles, USA Using Progressive-era Ku Klux Klan Activity in Kansas to Understand Changes in Freemasonry and Similar Fraternal Organizations
o Plenary lecture 4: Robert Cooper: Scottish Freemasonry in the Thirteen Colonies
o Gala Dinner
SUNDAY MAY 29TH, 2011
o Plenary round table: Freemasonry, gender and history.
Chaired by Andrew Prescott, with Margaret Jacob, Cecile Revauger and James Smith Allen.
o Afro-American Freemasonry
25a. Jose O. Diaz, USA
"A Long Vexed Question:" The Alpha Affair, Black Masonry, and Northern Reconstruction.
25b. Jeff Croteau, USA
Black Abolitionists in White Lodges: Richard P.G. Wright and Theodore Sedgwick Wright
25c. Stephen Hill Sr., USA
John Wesley Dobbs
o Irish Freemasonry and its Impact I
26a. Patrick J. Flynn, Ireland
Freemasonry in North America, the Irish Influence
26b. Petri Mirala, Finland
Irish Masonry: a key to wider Atlantic networks?
o Performing the Political: Speech and Song as Ideological Vehicles in 19th Century Belgian Freemasonry
27a. Jimmy Koppen, Belgium
Agap`e and the Polis: Table Rhetoric and Political Mobilization of Belgian Lodges in the 19th Century
27b. Ana"is Maes, Belgium
Informal or Official? The Lodge's "Conf'erences" and "Morceaux d'Architecture" and their Political Message, 1798- 1872
27c. David Vergauwen, Belgium Masonic Songs: Themes and Political Discourse in the First Half of the Nineteenth Century
27d. NN, N.A.
Music at the Cradle: Belgian Masonic Music and the Birth of a State (1830-1865)
o Central and Eastern European Freemasonry
28a. Guilia Delogu, Italy
Masonic lexicon and themes in Italian and French poetry, from the Enlightenment to the Napoleonic Age
28b. Ljubinka Toseva Karpowicz, Croatia The Role of Masonic Lodges
Sirius and Italia Nuova in the Political History of Rijeka (1901-1926)
o Material Culture of Freemasonry
29a. Aimee E. Newell, USA Sparkling through Time: Paul Revere's Masonic Jewels
29b. Heather K. Calloway
Use of regalia in the Ancient & Accepted Scottish Rite of Freemasonry
29c. Helge Bj"orn Horrisland, Norway
The Roosevelt Picture - an episode of restitution
o Irish Freemasonry and its Impact II
30a. Breand'an Mac Suibhne, USA
The Freemasons and the Fannet Ghost: An Episode in Irish Cultural History, 1786-1822
30b Geraldine Stubbs, UK
Conviviality, Sociability: Fraternity & Commotions, Ructions & Shenanigans: Freemasonry in Ballybay 1746 - 1843
o Eighteenth century Russian freemasonry
31a. Natalie Bayer, USA
Mind, Matter, Soul and a Mechanical Chess-Playing Turk: Some Cartesian Elements in Russian Eighteenth-Century Masonic Thought
31b. Tatiana Artyemeva, Russia
Philosophy of History in Russian Eighteenth-Century Masonry
o Freemasonry and Music
32a. India D'Avignon, USA
Freemasons Franklin, Mozart, Mesmer and the Glass Armonica
32b. David Vergauwen, Belgium
Making Wagner happen
o Plenary lecture 5: Dr. Andreas "Onnerfors: Researching the History of Freemasonry: 3x3 ways forward!
Source: http://candle-magic.blogspot.com
On evil, but not the book (which we will discuss together) several jottings. THE WORLD IS A BAD PLACE, AND MOST PEOPLE ARE BAD. Some notions of evil involve a dualistic or gnostic picture on the one hand, which writes off the world as evil, and is still quite widespread either in religious or secular ideologies. For instance, fundamentalist religions often operate in this mode, especially where apocaplyptic notions - usually taken literally - is involved. Less so in this country, but very much in evidence in the USA where the "Left Behind" series has been a best-seller success. Atheistic dictatorial regimes, with their implicit acceptance of the idea that power is needed, and it is important to getting one's enemies before they get you, are also operating with a very low opinion of humanity. Sartrean existentialism would also be located somewhere here with its pessimistic ideas about the world as an absurd and meaningless place to be, as well as Spenserian ideas of social evolution (survival of fittest translated into the crudest and most selfish capitalism, and why not, if the world is a jungle). HUMAN BEINGS ARE GOOD On the other side, there is a tendency trivialise or explain away evil. Either with a Dawkins approach - it is all "religious memes", or with the notion that people are basically good, but... which usually locates the source of evil as external (upbringing, culture, society etc) with the conclusion that if only that can be fixed, everything will be wonderful! It is a sunny optimism that often leans far too heavily on reason, and one must remember that "appeasement" was seen as a positive virtue in the run up to the 2nd World War, a fact obscured by later history books, but present in contemporary accounts. The idea that Hitler could be reasonable, that no reasonable man wanted war, that reason could solve international problems justly was another form of this notion of the goodness of people, and the problem with this position is its naivety; people who hold it are always surprised when Hitler types appear and refuse to play the rules. PERFECTION Sometimes the two views can be combined, so that people are bad because of some kind of cultural or social infection, but if you join the band of those who know this, you can have salvation, or be cured, etc. And if you still have failings, it is because you haven't done enough faith, or psychotherapy, or still have false consciousness etc, so that in principle, you can become perfect. The Cathars are religious version par excellence; the world is bad, but the perfect can escape from it. And of course, perfection always comes at a price, you have to buy (metaphorically and sometimes materially) into the group ideology. SIMPLICITY AND COMPLEXITY One thing that seems to me to be the case with all these ideas about evil is that they operate from an extremely simplistic and unitary idea of causation. The most interesting thing to my mind (as the Old Testament scholar Claus Westermann points out), is that when we look at the Adam and Eve myth, the snake pursuades Eve to eat, she pursuades Adam, and when questioned, Adam denies his responsiblity and blames Eve, when questioned Eve denies her responsibility and blames the snake - but the snake is never questioned. The ultimate causation of evil remains an unasked question, a mystery. That is not to say that we cannot look at the idea of evil in sophisticated philosophical ways, but I think we should bear in mind that it is probably impossible to neatly tidy up the whole idea, and it is certainly a mistake to do so too quickly or in very simplistic terms. I've just been reading some of John Macquarrie's writings on the subject, and his analysis is certainly quite detailed; I'd probably go along with much of what he says; he approaches it from a Christian existentialist viewpoint, with the existentialism very much to the front, and has some quite original ways of viewing what he terms "the disorder of existence".
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THE DISORDER OF EXISTENCE
(from Principles of Christian Theology, John Maquarrie, pp 70-73)
So far the description of human existence has presented man's possible ways of being rather than his actual condition. We have seen the polarities of existence, and even this view of the matter has suggested the possibility that this existence may be an absurdity of which it is impossible to make sense. But what do we find when we turn our attention to the actual instances of existing that present themselves for inspection?
A question like this can, of course, be answered only by a broad empirical generalization, and such generalizations can always be challenged. Yet perhaps no one would deny that when we do look at actual human existing, we perceive a massive disorder in existence, a pathology that seems to extend all through existence, whether we consider the community or the individual, and that stultifies it. Because of this prevalent disorder, the potentialities of existence are not actualized as they might be, hut are lost or stunted or distorted. If, as has been claimed above, self-hood is disclosed to us not only as it has actually come about but also in its authentic potentiality, then we cannot fail to be aware of the gulf separating the two, both in ourselves and in the human race generally. This disclosure, as we have seen, belongs peculiarly to conscience as a kind of synoptic self-knowing.
The disorder of human existence can be defined more precisely as "imbalance", and in calling it "pathological" I have implicitly compared it to imbalances in the physical organism. But here we are thinking of existential imbalance. The tension between the polar opposites in existence is not maintained, but one overcomes the other and pulls it out of place, so to speak, so that the whole structure is thrown out of joint. The possibilities for such distortion are presumably infinite. In general, however, we can perceive two main directions in which the imbalance takes place, though both may well be present together in a single person or in a single society, in different regards or alternating with each other.
On the one hand are such disorders, individual or social, as pride, tyranny, angelism, utopianism, with all their variations and intermixings. Individualism belongs here too. These disorders arise from reluctance or refusal to give full acceptance and acknowledgment to the facticity, finitude, and, generally, the limitation of human existence, and also from the desire to have a superhuman or godlike existence, free from the restraints that are inseparable from a genuinely human life. Of course, although men may try to get away from the limitations of existence, they cannot escape them, and so their attempted flight results in some such distortion as those that have been mentioned.
On the other hand, there are disorders such as sensual indulgence, insensitivity to others, despair, and the irresponsibility of collectivism. These disorders represent the retreat from possibility, decision-making, responsibility, individual liability and even from rationality. They move in the direction of a subhuman mode of being, that of the animal which is free from care and lives in and for its present. Of course, here again man cannot really relinquish the being that is his own; he cannot attain pure irresponsibility or animality or rid himself of care, but he distorts his being in the attempt.
The two kinds of disorder are found side by side in the same society or even in the same individuals, but by and large the second kind is characteristic of the masses while the first reaches its pitch in the relatively few who become intoxicated and bewitched with the sense of their own power. This first kind of disorder, though no doubt present to some extent among all kinds of people, has shown its most frightening manifestations in the great tyrants of history, and in them perhaps we see existence at its most disordered. Hence it is understandable that interpreters of man from St. Augustine to Reinhold Niebuhr should have seen in pride the typical perversion of human life.
While perhaps few would deny that there is indeed this massive and manifold disorder of human existence, there would probably be considerable debate as to the extent to which the perversion of existence prevails. Once again, the picture is ambiguous. Calvin, as is well known, taught a doctrine of total depravity, and bluntly characterized "everything proceeding from the corrupt nature of man damnable." This point of view seems to conflict with ordinary experience, for surely anyone who is not a misanthrope will acknowledge that many things proceeding from the "natural man" are not in the slightest degree "damnable": that the view is also unsound theologically will be shown in due course. Yet although Calvin exaggerates the disorder of human existence, such exaggeration may have had some excuse as against tendencies to underestimate the disorder in man's life and to take too facile a view of the matter and too optimistic a prospect of human capacities. Although we must reject as false the idea that human existence is totally disordered, we must acknowledge that the disorder runs pretty deep, and in acknowledging this, we are following not only the belief of the most thoughtful analysts of the human condition but the Christian belief about man from the New Testament on.
Less debatable than the question about the totality of the disorder of existence is that of its universality, understood in the sense of its horizontal spread. Every society acknowledges its injustices and imperfections, and every individual, when pressed, acknowledges his own disorder and his share in the wider disorder. Such an individual is thrown into a situation where disorder is already prevalent, and thus from the beginning he is wrongly oriented, and whatever decisions he makes or policies he adopts are relative to the disordered situation. So we can assert that the disorder is universal in human existence.
Can something be said to define more closely the character of the disorder that afflicts our existence? It has already been described as an "imbalance," in terms of the polarities of existence, and perhaps this model of imbalance is the best available and, as we shall see, one that can be further developed in connection with the idea of selfhood. But other models are useful in lighting up aspects of the disorder. It can be described as "falling," and although this particular term has its origins in religion and myth, it has been brought into secular philosophy by Martin Heidegger and has an obvious usefulness. It suggests failure to attain, falling short of actualization, or falling away from an authentic possibility, without of course implying that one had first arrived there, and then only subsequently fallen away.
Another model is that of "alienation," also used by Heidegger and by many other writers. The description of the various modes of imbalance showed these as a turning away from one or other of the poles of human existence, so that this imbalance becomes an alienation within existence itself. The basic alienation is really from oneself, in the full range of one's possibility and facticity. This in turn leads to alienation from other existents, for, as we have seen, individualism at one extreme and collectivism at the other take the place of authentic community.
Is it not the case, however, that there is still a third level of alienation, a deeper level where one feels alienated from the whole scheme of things? Perhaps this could be called "lostness." It is the sense of being cut off not only from one's own true being or from the being of others, but from all being, so that one has no "place" in the world. This is surely the deepest despair that can arise out of the order of existence.
At this point it is appropriate to introduce the word "sin." It will be remembered that one part of the purpose of this philosophical theology is to describe the situations in which theological or religious words and assertions have their meaning. So far we have been discussing the human condition in secular terms. "Sin" is a religious term, and it has connotations that differentiate it from notions like "guilt" or "wrongdoing," though presumably "sin" includes these notions. What is distinctive in sin, however, is the last point to which we came in our discussion of models of human disorderthe notion of "lostness" of being alienated not only from oneself and from other existents but, at a still deeper level, from all being. The religious man would say that this lostness is separation from God, but until we can study the word "God" more closely, this assertion can be left aside. For the meantime, in accordance with the method of a philosophical theology that proceeds descriptively, we can only ask whether the situation described is one that can be recognized as typical of our human existing in the world. That sin can be understood as "separation" or "missing the mark" or "falling away" in respect of one's relation to oneself or to one's neighbour would perhaps be universally conceded. That it is understood as alienation at a still deeper level is what is asserted in the distinctively religious connotation of the word, and I have tried to show that this religious connotation is firmly grounded in a common and widely recognizable element in man's awareness of his own existence in the world, or, more briefly, in his self-understanding. There is of course much that has still to be unfolded and examined before this as yet vague awareness of being cut off at the deepest level can be properly evaluated. In the meantime, however, it would seem that: our discussion of the disorder in human existence has led us still further in the direction of despairing about man and concluding that his existence cannot make sense.
Already when we had taken note of the polarities and tensions that enter into the constitution of existence, we noted the possibilities for frustration and the frankly despairing views of some philosophers. Now that we have seen how, in actual existing, frustration and distortion do come about and how there is universal disorder, imbalance, falling, alienation, or however it may appear to us, have we not already reached the stage at which we must simply say that it is hopeless to try to make sense of this strange kind of being that we call "existence" and that we know in the phenomenon of man? At least, we have seen enough to show us that Sartre and those who think like him are far nearer to a realistic appraisal of the human condition than those complacent humanists who believe that with more science and education, better social conditions and the like, the ills of humanity can be cured and a fuller existence enjoyed. These men just have not faced the radical character of existential tension and disorder, and this becomes increasingly clear as the problems of the affluent society show themselves to be just as intractable as those of the impoverished society. Our analysis has rather shown that because of the universality and solidarity of human disorder, there is within the human situation no remedy to hand that will be adequate to overcome the problems of that situation.
We can say then that the alternatives confronting us have been sharpened. Either we must go along with Sartre and company, and acknowledge that life is indeed a useless passion, so that the best we can hope for is to reduce its oppressiveness at one point or another, to patch up the situation here and there, without any hope or possibility of really overcoming the absurdity and frustration that belong intrinsically to human existence, as thrown possibility; " or, if we are seeking to make sense of life and to bring order into existence so that its potentialities can come to fulfilment, we have frankly to acknowledge that we must look for support beyond humanity itself, pervaded as this is with disorder. To put the disjunction in another way: either we acknowledge the absurdity of a situation in which we find ourselves responsible for an existence which we lack the capacity to master, and have just to make the best of a bad job; or else we look for a further dimension in the situation, a depth beyond both man and nature that is open to us in such a way that it can make sense of our finite existence by supporting it and bringing order and fulfilment into it. We see then that the quest for meaning and sense in existence, for order and fulfilment, now takes on a more definitely religious character. Whether there is any support from beyond man such as would make sense of his existence and overcome its frustrations, we cannot yet say. But at least we can see that the idea itself is not an empty one. Our descriptive analysis of the human situation has provided a frame of reference within which this idea can be located, that is to say, assigned its meaning. The term in the religious vocabulary which denotes the idea described is "grace," so it is permissible for us now to introduce this word, in addition to "sin" which appeared earlier in the section.
Of course, in the famous words of St. Thomas, "grace does not abolish nature but perfects it." This point has to be stressed lest anyone should get the mistaken idea that we are saying that man's quest for grace (which is finally identical with the quest for God) arises only from his lack, disorder, and frustration. The condition of his being conscious of any lack is that he already seeks a fulfilment. We have already seen that in the human being anxiety and hope are intertwined. The quest for grace is ultimately rooted in the openness of human existence or the transcendence of the human spirit toward a whither that attracts. All this will become clearer in the section which follows.
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This is the Declaration of War Against Exploiters of Lakota Spirituality. I think the statement "for too long we have suffered the unspeakable indignity of having our most precious Lakota ceremonies and spiritual practices desecrated, mocked and abused by non-Indian "wannabes," hucksters, cultists, commercial profiteers and self-styled "New Age shamans" and their followers" sums up why this matters very much, and why I think it is important. It is basically a kind of identity theft, in which counterfeits destroy the value of the genuine article. I can see why they are so angry (it is a very angry document - from the use of the word "war" in the title), and I think they have a good case, especially as they have already suffered from physical oppression already. Tony
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Elders don't get around the internet like we do, so they are only partly aware of all the exploitation going on. Support those who wrote these words making it known to the exploiters - we know who and what they are, we do not approve, we are watching, and we are notifying others. Above all else, BOYCOTT the fakes and make sure your friends do not fall victim to them!
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At the Lakota Summit V, an international gathering of US and Canadian Lakota, Dakota and Nakota Nations, about 500 representatives from 40 different tribes and bands of the Lakota unanimously passed a "Declaration of War Against Exploiters of Lakota Spirituality." The following declaration was unanimously passed on June 10, 1993
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DECLARATION OF WAR
WHEREAS we are the conveners of an ongoing series of comprehensive forums on the abuse and exploitation of Lakota spirituality; and
WHEREAS we represent the recognized traditional spiritual leaders, traditional elders, and grassroots advocates of the Lakota people; and
WHEREAS for too long we have suffered the unspeakable indignity of having our most precious Lakota ceremonies and spiritual practices desecrated, mocked and abused by non-Indian "wannabes," hucksters, cultists, commercial profiteers and self-styled "New Age shamans" and their followers; and
WHEREAS with horror and outrage we see this disgraceful expropriation of our sacred Lakota traditions has reached epidemic proportions in urban areas throughout the country; and
WHEREAS our precious Sacred Pipe is being desecrated through the sale of pipestone pipes at flea markets, powwows, and "New Age" retail stores; and
WHEREAS pseudo-religious corporations have been formed to charge people money for admission into phony "sweatlodges" and "vision quest" programs; and
WHEREAS sacrilegious "sundances" for non-Indians are being conducted by charlatans and cult leaders who promote abominable and obscene imitations of our sacred Lakota sundance rites; and
WHEREAS non-Indians have organized themselves into imitation "tribes," assigning themselves make-believe "Indian names" to facilitate their wholesale expropriation and commercialization of our Lakota traditions; and
WHEREAS academic disciplines have sprung up at colleges and universities institutionalizing the sacrilegious imitation of our spiritual practices by students and instructors under the guise of educational programs in "shaminism;" and
WHEREAS non-Indian charlatans and "wannabes" are selling
WHEREAS individuals and groups involved in "the New Age Movement," in "the men's movement," in "neo-paganism" cults and in "shamanism" workshops all have exploited the spiritual traditions of our Lakota people by imitating our ceremonial ways and by mixing such imitation rituals with non-Indian occult practices in an offensive and harmful pseudo-religious hodgepodge; and
WHEREAS the absurd public posturing of this scandalous assortment of psuedo-Indian charlatans, "wannabes," commercial profiteers, cultists and "New Age shamans" comprises a momentous obstacle in the struggle of traditional Lakota people for an adequate public appraisal of the legitimate political, legal and spiritual needs of real Lakota people; and
WHEREAS this exponential exploitation of our Lakota spiritual traditions requires that we take immediate action to defend our most precious Lakota spirituality from further contamination, desecration and abuse;
THEREFORE WE RESOLVE AS FOLLOWS:
1. We hereby and henceforth declare war against all persons who persist in exploiting, abusing and misrepresenting the sacred traditions and spiritual practices of our Lakota, Dakota and Nakota people.
2. We call upon all our Lakota, Dakota and Nakota brothers and sisters from reservations, reserves, and traditional communities in the United States and Canada to actively and vocally oppose this alarming take-over and systematic destruction of our sacred traditions.
3. We urge our people to coordinate with their tribal members living in urban areas to identify instances in which our sacred traditions are being abused, and then to resist this abuse, utilizing whatever specific tactics are necessary and sufficient -for example demonstrations, boycotts, press conferences, and acts of direct intervention.
4. We especially urge all our Lakota, Dakota, and Nakota people to take action to prevent our own people from contributing to and enabling the abuse of our sacred ceremonies and spiritual practices by outsiders; for, as we all know, there are certain ones among our own people who are prostituting our spiritual ways for their own selfish gain, with no regard for the spiritual well-being of the people as a whole.
5. We assert a posture of zero-tolerance for any "white man's shaman" who rises from within our own communities to "authorize" the expropriation of our ceremonial ways by non-Indians; all such "plastic medicine men" are enemies of the Lakota, Dakota and Nakota people.
6. We urge traditional people, tribal leaders, and governing councils of all other Indian nations, to join us in calling for an immediate end to this rampant exploitation of our respective American Indian sacred traditions by issuing statements denouncing such abuse; for it is not the Lakota, Dakota and Nakota people alone whose spiritual practices are being systematically violated by non-Indians.
7. We urge all our Indian brothers and sisters to act decisively and boldly in our present campaign to end the destruction of our sacred traditions, keeping in mind our highest duty as Indian people: to preserve the purity of our precious traditions for our future generations, so that our children and our children's children will survive and prosper in the sacred manner intended for each of our respective peoples by our Creator.
Wilmer Stampede Mesteth; (Oglala Lakota); Traditional Spiritual Leader Oglala Lakota College, Pine Ridge, South Dakota
Darrell Standing Elk; (Sicangu Lakota); President, Center for the SPIRIT, San Fancisco, California, (Kul Wicasa Lakota); Tiospaye Wounspe Waokiye; Wanblee, South Dakota
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