Dark Moon Rite

Dark Moon

Dark Circle Collectiveexploring the psychic experience

ContactsWeb sites: www.witchcampaustralia.org.au www.witchesworkshop.com

www.nuitsveil.com.au.ttE-mail: [email protected] Telephone: 0416 339 706

Post: PO Box 179 Newtown NSW 2042

Copyright © Tim Hartridge 2000. Updated 2010

This manual is copyright. Apart from any fair dealing for the purposes of private study, research, criticism or review, as

permitted under the Copyright Act, no part may be reproduced by any process without written permission.

Inquiries should be addressed to Tim Hartridge.

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E-mail: [email protected]

WitchesWorkshop and Witch Camp Australia

are projects created by Tim Hartridge.

Dark Moon Rite

Dark Circle – Nuit's Veil

Our Coven's approach to using ritual, such as the Dark Moon rite adopts thepremise that every magickal working holds the potential to initiate us.

What we mean by this is, that the central purpose of magickal ritual is to awakena significant psychic experience.

This preamble is intended to offer some insight into how Dark Circle enters intowitchcraft practices and this type of magickal work generally. Although this is not acomprehensive discussion it will serve to help understand our approach and use ofmagickal ritual. This introduction does however provide a brief outlined of several

important points and relevant terminology used in our practices.

The Psychic Reality

We will briefly look at a few terms, some of which are used in commonlanguage, but for which we apply more complex meaning.

Psyche:The psychic is probably one of the least understood terms, but a wordfrequently used to mean many things. Let's presume everything youcommonly understand and associate with this word is in fact correct. I nowsimply wish to dig up a few more things about its meaning, to add into whatyou already know.

Psychic comes from the Greek word Psyche (f. Greek psukhé ) meaning,breath, an inner life, and soul. Psyche is also the symbol of the soulpersonified as a young woman with butterfly wings. Her wings flutter agentle breeze, just as light as a breath. Symbolically this it is liken torespiration while we lay sleeping; and it is especially associated with the lastbreath of life, being exhaled as the Soul leaves the body.

Another layer to understanding the symbolism, or inner meaning of thebutterfly motif and its association with the Soul is sort through its nocturnalcousin the moth. Both have the ability to transform from a terrestrial creature

DARK CIRCLE DARK MOON RITE 2

to one capable of flight. Both change from something undeveloped orfunctioning in one way, earth bound, and then transform themselves intofully developed creatures of flight using light to navigate by.

It is butterfly's and the moth's attraction to light, that we use as a metaphorfor the guided journey of Life; the butterfly travelling by day and the mothtravelling by night. The Moth is a type that has become especially fitted as anocturnal creature using moonlight, streetlights, car headlights, home-lightsand even the fateful flame of candlelight to guide it night-time journeys. Inthe mythic language, it is the night Moth that has come to represent journeyof the soul of a Witch.

Again, using the mythic language it is our Life experiences, or light that iscast into the dark of the Unconscious, illuminating the flight of the Soul'sjourney. In a type of night voyage into the dark, guided only by the Moon,also a symbol of soul, we seek initiation into the Night world's mysteries.

The word Psychic may also pertain to someone who functions as a mediumor a go-between, someone who connects the outer, conscious world with aninner, unconscious part of us. In myth, the inner realms often pertain to thedomain of the Sleeping and the Dead. The Psychic acts quite literally as a go-between, known as a psycho-pomp, the guide of souls. The role of thePsychopomp is also ritual-image encountered in Dark Circle's well-knownNOX ritual.

The use of this word psychic therefore has much to do with inner journeysand the transformations. The Dark Moon ritual may likewise be understoodto be the undergoing of a night journey for the purpose of experiencing thepsyche's reality.

Occult Darshan:In our Coven, each time we enter the ritual space and cast the Circle, weacknowledge an inner journey into a hidden or psychic reality. I coined theterm occult darshan in describing the experiences of what these psychicjourneys in ritual might potentially hold.

Darshan is a Sanskrit word and means, to have a direct and personal mysticalexperience. While the word occult simply means, the hidden or concealed.


When the two words are combined together it becomes an objectiveexperience of the Self and into which we look to see a veiled mystery.

The word darshan is usually associated with an experience in the presence ofa Guru, where it is seen it is the Guru who initiates the experience.Contemporary Witches rely upon their own personal experiences rather thana personal guru. Other Witches are seen as peers rather than as all-knowingteachers. In this way occult darshan is very similar the concept of Gnosis, butwhere the later is always concerned with great Spiritual Truths, the formermay only be personally relevant.

Also certain things can be attributed with be mechanisms for occult darshan.For example, the occult darshan of a ritual is its ability to work in synergywith the individual to produce such psychic experiences. The ritual mayactually hold a psychic energy of its own which is the occult darshan of theritual. Objects and places too can be said to hold occult darshan, for contactwith them produces psychic experiences. Any experience of occult darshanis significant and can be life changing. All experiences of personal initiationare an occult darshan of the individual.

Initiation:This is another term that for us has a much broader application than isgenerally used in modern Witchcraft practices. Initiation is the mark of deepchange in one's perception Self-knowledge. In order for such experiences tobe receive and incorporated into the Psyche, time is needed in which to fullyincubate the change. In other words, Initiations are rarely instantaneous asdescribed in ceremonial Initiations.

Dark Circle uses a short eight-part statement in document called LiberPrimarius to delineate its philosophical stance about views on the PsychicReality and Initiation. In this we state that experiences of Self-knowledge arean Initiation. We also acknowledge that this can be achieved through a widevariety of spiritual technologies, of which Sorcery, Witchcraft, Magick,Hermeticism and Shamanism are examples. While we do use RitualInitiations these are simply an outer acknowledgement of personalexperience and are more often used as a mark of fulfilment of a set of Covenbased tasks. It is not considered the same thing as an Initiatory experience ofSelf-knowledge.


Goals, objectives and energy of the Dark Moon ritual

The Dark Moon rite acknowledges Spirit of Hekate, as the Nightshade Goddess ofAnimal powers and Familiar spirits. These are some of the Her powers as the hiddenor Dark Moon we invoke within ourselves. On this night no visible light guides us

as the Moon reaches it's nadir, the depths of an inner or Underworld, and where ourritual takes us.

While there is a dedicated theme to the Dark Moon ritual we alsoacknowledged a broad scope of possibilities. These range from – a dedicaterite of invocation and evocation of the nightshade goddess Hekate; toinvocation and evocation of Familiar spirits; and finally in the projection ofSpells in wish fulfilments.

In such magickal workings there may also a variety of supplementary andsometimes unintended effects. These might be experiences of the type whichtip our emotional balance. These may include a range of emotionalexperiences eg., ecstasy and hysteria, feeling dishearten, isolated oremotionally over-wrought. Any of these things should be considered quitenormal within Coven rituals; they contain the seeds of occult darshan andpersonal initiation. It is important not to short-circuit these experiences bysuppressing or ignoring them. Be aware of what is happening as the ritualevolves and ask for support if you are feeling overwhelmed.

Frequently, I find where someone is overcome with grief there will beanother with an ecstasy or healing energy that can only now be put to gooduse. Often the synergy of the ritual plays out in many strange and seemlyfated ways.

It is importance that the ritualists to be able to flow with the synergy of theworking, rather than a rigid ritual formula. In other words allow theinspiration of the moment to act upon you. Don't be surprised if a personalinitiation of the acquisition of some psychic experience manifests changingyou forever. Embrace the shadow and instinctual-self for it is in these darkplaces the Witch-within resides.


A general note about Dark Circle rites

As a rule our rituals are long to allow time for us to respond to the psychicnuances of the night. They are never rushed, can hold high energy, are oftenecstatic, sensual and invoke psychic intoxication in the Circle. The energymay rise and fall several times during the night. The more relaxed you are atletting go and allowing yourself to fall under the spell of the rites, the easierit is experience their magick and power. Allow yourself to enter the occultdarshan - a direct and personal experience of mystical states.

The Dark Moon ritual is an invitation to allow you to encounter the night-side of the Self and join in the participation mystique of the NightshadeGoddess.


Dark Moon EsbatRitual outline

The Rite is arranged in several stages: 1. an Admittance rite; 2. the Marking of theCrossroads; 3. the Rite of Hekate, the receiving of Her sacrament, the bestowing of

the forgotten powers and the casting of spells; and finally 4. Closing the Veil.

1. Admittance rite—we commence our ritual by admitting people into theCircle one at a time with this simple ceremony. The ceremony helps us toleave the everyday reality and enter a sacred and psychic reality of theWitches' Circle. Our Coven will also use this rite to ceremonially share amystery, to offer each Witch the anointing Sabbat oils and to ritually disrobethem. (From this point on everyone is considered a member of the Coven, orat least for the purpose of this ritual!)

2. Marking of the Crossroads and casting the Circle—we declare the purposeof the rite, call upon the spirit of Hekate, cast her Circle with the broom andmark her Crossroads with the four elements. When there are visitors presentour Coven will lead and guide, we will be asking others to share in theperformance of the rites.

3. Invoking the spirit of Hekate—a priest and priestess share the Grail ofwine with the Coven calling upon Hekate to grant us her boon and enter theTemenos (the Circle and Crossroads). The chosen priestess lays upon a lowaltar in the centre and enters a reclining sleep, a nocturnal trance. As thepriestess sleeps, the Coven commence a low evocation, calling the primalgoddess through crooning, hissing, howling, croaking, calling, whistling thewind and murmuring cries. From this point on no ordinary language orwords are to be spoken (except later at the Oracle Altar for the spell-casting).

The priestess emerges and rises upon the low altar. She is anointed with theperfumes of Hekate. She discards the womanly persona and assumes theserpent and feline totems of Goddess. She is adored.

4. Receiving of Her Sacrament - the Goddess offers the Vinum Sabbatiincubated in an alchemical blue flame of fire, and eclipsed by the Moon. TheGoddess calls the Coven members, one by one, to taste and drink the elixir.The witches allow the effect of the sacrament to act upon their senses.


5. Bestowing of the Forgotten powers—the Goddess calls up the energy ofthe primitive and animal within each Witch. She casts Her boon, whisperingthe words of power in the ear of each Witch. The Coven embrace new forms,new energies, and open themselves to the forgotten powers. They nowdance, move, chant, croon, hiss, howl, bay, calling these energies in, givingexpression to the primal powers.

6. Casting of Spells—much later as the primitive energy recedes in theWitches, the Goddess takes to the Oracle Altar. Any Witch, who seeks to casta spell, kneels before Her, confesses their desires and performs a simple riteof sigil magick (to be explained).

The sigils are released by the way of the elements: they may be buried in theearth; shredded and thrown in the air, hung in a tree; dissolved in water; orburned in the Cauldron fires. Those not casting spells are free to dance, towatch, or lay in the dark.

7. Closing the Veil—the rites will closed by the Goddess/priestess bydrawing us all back into a Circle in a similar way as we began. The powersare not banished, but encouraged to take us further in dreams.


Summary Overview

Notes on objectives and attributes of the Dark Moon

The rite is principally an Invocation of the Spirit of Hekate, Queen ofWitches. She is Queen also of the Underworld, or that instinctual place in uswhere many things lay forgotten. The instinctual, the animal and thenocturnal are qualities that can be said to be the forgotten powers, for rarelyconsciously use them. Hekate became associated with the time of the DarkMoon, when no visible sign of the Goddess were normally visible. Witchesgather at the time of Dark Moon in order to invoke rites of the Goddess asbridge to journeying into this Underworld.

Her presence bestows the Familiar Spirits awake again within us. ThroughHer mysteries we summon the primitive and unforgotten parts of ourselvesby turning backward or within.

Initiator of menstrual blood in the renewal of life, she is also goddess ofchildbirth. Her totem the frog is fitted well as a type for all processesinvolving transformation; from that of a watery life or non- terrestrial timeinto a terrestrial existence. Hekate therefore rules all crossings or acts ofcrossing over, and is found at crossroads made sacred to her.

Menstruation brings a sort of reversal of the usual alchemical phases oftransformation, of Black (Nigredo), White (Albedo) and then Red (Rubedo).Starting with the Red element, life breaks out dissolving and making way forthe new life, virgin again the White element

1. Night (Nigredo), Journey into the Deep Self.2. The Dead, the Forgotten, the Discovery of Hidden Things.3. Shape shifting, transformation in order to invoke the forgotten · powers,

the animal powers, familiar spirits and primal instincts.4. The daughters of Hekate - those who have experienced the ending of a

life, sometimes called the forbidden grief, the unspoken sorrow of a lifelost (abortion and terminations).

5. Hekate is Goddess of Transitions. Goddess of the buried Dead andacceptance of a passing life. Hopes for the future by the healing of a


wound. Beginning again - empowering ourselves, seeing the new andinvoking joy.

Summary notes on the structure for Dark Moon Spells

Dark Moon brings into play a transformative energy that is expressed asthree distinct stages to the incubation of a Spell.

6. Breaking apart, shattering the old form - Disintegration (Uranus)7. Healing through making changes, dissolving, transcending,

surrendering, and solving the problem. Purification (Neptune).8. Transformative renewals, waiting, distilling, coalesce. Regeneration

(Pluto).

We begin by breaking apart the blocks. Devise some act that will rituallybreak things apart especially in unexpected ways (Uranus). Next we can usethose broken-up parts and dissolve them back into a potential or primamateria. Once the elements are free flowing and dreaming of what could be(Neptune), we now proceed to change dream potential into a newlyexpressed, undiscovered gold. As a final ritual act create an eruptive newenergy to access the riches of Pluto.

Study Atu 18, the Moon card.


Dark Moon Rite

Part I : The Admittance rite to the Dark Moon Esbat

Within the Temple, Hekate's priestess waits as the Summoner brings theWitches into the Circle one at a time.Ps: Whom have you there?S: A seeker upon the crossroads.Ps: Come. (The Priestess beckons the Witch forward).

The Priestess pointing to the Cup upon the altar says,Ps: What is this?W: (The Witch responds in her own words.)Ps: Indeed.Picking the Cup up the Priestess says,Ps: I offer it to you as a token of my body. Drink of me.The Priestess addressing the Witch says,Ps: Are you ready to shed your skin and forget the outer world?W: I am.The Witch is assisted to disrobe by the Summoner.The Priestess with her back to the altar, she now positions the Witch to kneelin front of her. She addresses the Witch saying,Ps: I am a daughter of Hekate, worship me and commune with the Goddess.

The Witch now offers the Priestess the Five Fold Salute by kissing her feet,knees, womb, breasts and lips saying,W: Blessed be thy feet that have brought thee in these ways.

Blessed be thy knees that shall knee at the sacred altar.Blessed be thy womb without which we would not be.Blessed be thy breasts formed in beauty and in strength.Blessed be thy lips that shall utter the sacred names.

The Witch now joins the others waiting with the others as each Witch isbrought into the Coven Circle.


Part II : Marking the Cross-roads

Priest recites the Dark Moon ChargeIn times past when the nights grew blacker and mortals guardedthemselves against visiting spirits from the Underworld, hordes of Hellroamed the earth on moonless nights. Yet She protected those mortals whopurified themselves in Her name. With faces averted they offered Her ritualsuppers at lonely crossroads, the gathering places of spirits. When Hekate'srites were observed, the black nights passed silently one into another anduntil the new moon slit the sky, Hekate shared clues to Her secrets. Thosewith wit to understand saw form was fixed, watched human becomeanimal, become tree become human. Awesome are Her skills, but alwaysHekate taught the same lesson: "Without Death there is no Life."But if the Goddess were defied, She unleashed the power of Her wrath andswept over the earth bringing storms and destruction. Animals howled infright, while Her ghosts stalked freely.Hekate's disturbances were fierce, yet not all mortals feared Her; somelonged to join Her. In the Dark of the Moon

Priestess taking the broom, casts the circle widdershins:Black spirits and white, red spirits and grey,Come thee and come thee and come thee that may. (Coven in this line)Round and around, throughout and about,a world within, a world without. . (Coven in this line)

Four witches using the elements in turn charge the circle:Spirits of the East (north, west and south) Come!Open the way,Join us upon the crossroads."

The witch, holding the elemental tool turns widdershins on the spot andpasses the implement around the circle. Witches respond to the elements,calling, crooning, and humming the energies.

The chalice is charged in the name of the Goddess. All chant -Ia, Ia, Hekate! Abeu Ma Iskuré!

(Translation: "I call, I cry Hekate! Thou wanderer spirit Mother, mighty art thou!")


The Coven stand a the circle.The priestess says: What is the hour?Priest replies Midnight.Priestess: What is this place?Priest says: The Crossroads.Priestess: Whom do you serve?Priest: The Dark Goddess, the Night, Mistress of Magicks, Queen of the Dead.

Priest continues:I call upon Hekate, Queen of Hell, lead us into the Ways of Night. Teach us,guide us, and bring us into your fold. We stand here at the Crossroads towitness your rites, to honour and remember the Old Ways.

Priestess:My dreaming is the entrance to the Ways of Night. Join me in the dream, thevision, the nightmare, the reverie of desires, my nocturnal trance of sleep.

The Priestess mounts the altar and may be covered with a veil.The Coven lay in repose.


Part III ~ The Rite of Hecate

On the AltarOn the altar a priestess lies sleeping, dreaming. (Atu II. High Priestess—Vampyre. Virgin, the entranced or dreaming priestess-medium.)

The AdulationsThe Coven surrounds her and evokes the primal Goddess through crooning,hissing, howling, croaking, calling, whistling, crying.

Fire-snake aroused in the PriestessThe priestess, responding to the evocation, rises on the altar. Two ritualistswho anoint the priestess-python with patchouli oil and worship her. Thepriestess sheds the form of the python and assumes the guise of a Cat.

Hekate prowls the precincts of the CircleThe ritualists recline in the ritual space, having imbibed the sacrament. Thepriestess, in the form of the Goddess' cat familiar, prowls among thereclining bodies then returns to the altar.

Consecration of the Vinum SabbatiThe priestess consecrates the sacrament. The elixir is ignited and charged bythe fire. The silver pantacle (moon) eclipses the fire (sun) sending the blue-fire into the liquid. Gong, bells, cymbals, ring in the ritual space to create ashift in the atmosphere. The Witches are summoned by the priestess topartake of the vinum sabbati and be transformed.

One by one the Goddess kisses and embraces the Witches as they are calledforward. By oracle, impression or clairvoyance, she reveals and invokes asummoned animal power or familiar spirit. She names the power orqualities, whispering it into the ear of the Witch.

The Coven members embrace new forms, new energies, opening themselvesto the forgotten powers. They now dance, move, chant, croon, hiss, howl,bay, calling these energies in, giving expression to the primal powers.

Hekate crouches upon the Altar


Gongs, bells, cymbals may be used in summoning the animal powers intrance. The fire may be rekindled if necessary. Hekate presides over theCircle calling the Witches to dance.

Hekate conducts the CircusShe moves among the animals, riding them, playing with them, strokingthem and embracing them. Hekate now conducts a procession into the nightand outdoor ritual area.

Witches cast the spells before HekateShe mounts the stone altar, bears witness to those who wish to invoke herfavour through spells. Any witch, who seeks to cast a spell, kneels before herand performs the rite by first confession their wishes to the Goddess. Theway of the elements: Buried in the earth, shredded or thrown in the air,poured, drunk or burned. Those not casting spells are free to dance theiranimal powers in the dark.


Part IV : Hekate closes the Veil

Hekate calls to the night, summoning the witches together. All release theenergies through crooning, calling, baying, crying, howling, laughing andkissing. The procession is led back to the circle.Return to the circle's embrace. Hekate gathers the witches in the circle,pulling the Coven back together.


Supplementary comments

Ritual in Witchcraft is frequently used to acknowledge a moment in sacredtime, when a physical act points to a time or inner state of change, orbecoming, or initiation. Ritual in Witchcraft is frequently designed to carrythe practitioner into the realm of the supernatural, beyond the limits of themundane outer world to an inner and therefore psychic or soul world.

The Circle, Crossroads or other places held to be sacred and magickal byWitches are entered as the region of the liminal divide between the rationalworld of every day things and a supernatural nocturnal world, whereintuition and the psyche function freely.

Traditional rituals act like a road map or well travelled pathway. In our ownpractices we have the opportunity it leave our mark and contribute to thistradition. We each of us share in the ancient themes in the ceremonies of theCraft a knowledge that others who have gone before have helped to map theway too – what I like to call our Witch ancestors.

In this sense the rituals and tradition is alive through us. We may respond tothe experiences brought into focus via the rituals and this may trigger in us apsychic reflex. Sometime the rituals bring us into direct contact with thenuminous, the divine or spiritual dimension, the archetypes. The ritualpractices hold a potential or power to enrich us through such experiences.The experience is liked to the Gypsies crystal ball, where such insights mayinspire us and even thrill us; it may also frighten us, heal us or awaken us toour authentic selves.

Opening ourselves to these experiences is bound to changes us and how weperception of our reality; that’s a true initiation. By reality I mean not only aninterior and personal reality, which might be experienced as in an alteredstate of consciousness such as a dream state, but also experiencesmediumistic perception from outside that affect you as well.

One way this can happen is through personal encounters of the sacred. Thesacred is anything that is capable of holding a numinous or spiritual quality.Ritual can teach us something about the way of sacred or numinous. It cando this indirectly through myth.


Dark Circle ritual conventions

We follow the counsel that nothing ordinary be brought into the Circle. Also,our Cauldrons are only used for ritual purposes. They will serve psychicfunctions in this rite, and several of them are antique and call for a reasonedrespect.

If you need to leave the ritual space at anytime, you do not need anyone'spermission, but we would ask that you mark a doorway and close the Circleafter you. Please do this unobtrusively. You are welcome to return using thesame ritual procedure. If you are not sure how this is done, please just askTim, or any Dark Circle Coven member who will happily demonstrate.

We also hold the expectation that you will be sensitive to the other membersof the Circle and not disturb others by inconsiderate behaviour.


Ritual Synergy

In ritual, I have observed a number of fundamental energies at work. Theseare the prevailing energies and atmospheric influences coming from:1. the moon cycles and other planetary/cosmic transits;2. the weather;3. the geographical landscape and location;4. the contrived physical outdoor and indoor structures;5. ritual and other objects used in the ceremonies;6. substances ingested, inhaled or absorbed through the skin;7. the energy of the Ritualists and others present;8. the energy of the Ritual; and9. the energy of the responding from Spirit, or evoked function of rite.

All these things interact to each other in what I call a ritual synergy and willproduce a psychic reflex in the ritualist. Synergy is where the phenomenon ofthe combined influence of two or more things, is greater than the sum oftheir effects individually. Ritual synergy is the act in magickal work wherewe bring these energies together either intentionally or unintentionally.

The purpose of defining ritual synergy is to simply make us more awarewhen working ritually and that it is likely to have a corresponding reflex inourselves. We may not be always able to see how things interact, but at leastwe can be aware.

I always image the ritual synergy as energies with are acting to form aconstellation to each other and the ritualist. This is just like a spider spinningits web by attaching it to various anchor points, some are stable, and somearen't. Various things get caught in its web, whether intended or not.

The psychic reflex is the natural result of ritual synergy, especially whenpeople are working magick together. A deep psychic field, bond or web ofpower is created by the use of regular rituals. One such psychic structurethat is built within this is the Coven egregore or group mind or spirit.

The combination of the diverse metaphysical verve forms a unique psychicreality, which may be sustainable beyond the initiating event. Eachsubsequent repetition of the ritual may add into the mix, helping to create


and build the egregore or group mind. One way of understanding thedevelopment of an authentic ritual group or Coven is to observe the egregoreis to observe it’s meta-genesis or psychically birthed being as it begins todevelop.

Each Ritual has its own quality of energy with which the Ritualist or Witch'senergy may interact. The Witch by acknowledging a symbiotic relationshipwith the Ritual can more consciously respond to the energy, engage in it andbe transformed by it.

As a result no Dark Circle ritual is ever set in stone, or remains static; ratherwhen I participate in ritual, both the ritual and I change through interaction.The ritual's job in a sense is to lead me on a journey, but in order for that tohappen I must animate or breath life into it. Like awaking a sleeping partner,and immersion into a current of energy, a synergy is aroused where youbecome more than you were before.

This is especially felt where a Coven, or whole group comes togetheraccessing the mythic dimension of ritual. An amplifying quality of theenergy occurs above and beyond the sum of its parts.; ie, the group mind oregregor.

The ritual acts to stimulate the group mind, entering it into deeper layers ofthe Collective Unconscious (Underworld). If such experiences aresuccessfully integrated then there can significant personal developmentwithin the individual members.

If I use the analogy of drinking in a liquid for the effects of ritual upon us,we will begin to appreciate some of the things that can happen. Preparationthe drink in the intended way might produce a stimulating effect. In anycase, whatever specific types of ingredients have been dissolved anddistilled into the brew will load it with it’s inherent qualities.

Dark Circle Collectiveexploring the psychic experience

www.witchcampaustralia.org.au www.witchesworkshop.com www.nuitsveil.com.au.tt

e-mail: [email protected] telephone: 0416 339 706post: po Box 179 newtown nsw 2042

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Dark Moon Rite

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