Definitions, Premisses, and Info in Trinculo Font

Special Note: Garden of Life uses a large number of specially purposed English words, often spelled slightly differently than regular, to make their specific meaning more apparent. We also use a large number of neologisms, specifically constructed for Temple use. All of this type of terminology is defined in several places on the website, here in the Garden of Life website Definitions pages, in the Articles of Organization glossary, and such. If you are viewing this page in a browser which doesn't support full current Unicode coding (such as Microsoft's Internet Explorer - though version 8 is almost there) or if you haven't installed current free Unicode fonts, such as Code2000, many of the phonetic characters, diacritical marks, and symbols in these pages will not show up or will show up as boxes. At the risk of belabouring the extremely obvious, this page is a work in progress, with quite a distance to go before it sleeps. All of these Attributions are from our perspective. We are not putting them forward as objective fact. We welcome all feedback at Defs@gardenoflifetemple.com, though we do not guarantee to process such feedback other than for ascertainable accuracy and usefulness. Thanks.

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Дēĭṡt̄'ʜ̅êṃē ― A phonetically constructed word based on the Greek root διΐστημι meaning to set or stand apart, and related to the Greek root διδάσκω meaning to teach or instruct.

Дēĭṡt̄'ʜ̅êṃē Meeting ― Дēĭṡt̄'ʜ̅êṃē Meetings or Meetings in Coventry are defined as a closed Council Meeting where only the Sitting Members of the Council of Elder Officiants are eligible for attendance. Any member of members of the Council of Elder Officiants of Garden of Life may call a Дēĭṡt̄'ʜ̅êṃē Meeting, in situations which they determine, that such a meeting would be of assistance to the organization, to avoid and/or correct a crisis level problem. In Temple context, no Individuals other than the Sitting Members of the Council may be present at Дēĭṡt̄'ʜ̅êṃē Meetings, unless specifically requested or allowed by two or more members of the Council of Elder Officiants or the Formalizing/Founding Documents of Garden of Life.

ДēōΣǫя̇'я̄ē (nomenclature vulgaris: Gemini) ― ДēōΣǫя̇'я̄ē is the name used in Garden of Life Astrological Terminology for the Astrological Sign on the Ecliptic in the Zodiac in reference from our local star system), referred to as "Gemini" in the Western mainstream vernacular. Though this does not indicate where the Constellation from which it takes it's name is currently on the Ecliptic, since Signs in Tropical Astrology are determined in sections from where the Vernal Equinox occurs against the Ecliptic rather than by the Constellation's current position. These names may help to make the separation of the two concepts seem more intuitive. Garden of Life uses either terms from the earlier Ægean languages or words constructed from root words in those languages for all components of the Cosmos, or at least for those of the local Universe; partially due to a feeling that the earlier terms represent a more exact and purer resonance with the named object, force, and/or field, than the Latinate term commonly used (theory of deterioration of quality in a copy of a copy of a copy, etc.); and partially because, though we sometimes use, within the Temple, terms for these components derived from Ægyptian culture, and in some cases Sanatana Dharma and Sanskrit, and/or other ancient sources, those seemed a bit "over the top" for daily use (but we never can tell). Also there was a desire to rebalance the Feminine and Masculine Energies in the naming of the Planets and other components of the local star system.

Дĭm̃'m̄ĭt̄я̄ā (nomenclature vulgaris: Ceres) (Local Star System Component) ― Дĭm̃'m̄ĭt̄я̄ā is the name used in Garden of Life Astrological Terminology for the component of our local star system (Planet, Dwarf Planet, and or whatnot), referred to as "Ceres" in the Western mainstream vernacular. Garden of Life uses either terms from the earlier Ægean languages or words constructed from root words in those languages for all components of the Cosmos, or at least for those of the local Universe; partially due to a feeling that the earlier terms represent a more exact and purer resonance with the named object, force, and/or field, than the Latinate term commonly used (theory of deterioration of quality in a copy of a copy of a copy, etc.); and partially because, though we sometimes use, within the Temple, terms for these components derived from Ægyptian culture, and in some cases Sanatana Dharma and Sanskrit, and/or other ancient sources, those seemed a bit "over the top" for daily use (but we never can tell). Also there was a desire to rebalance the Feminine and Masculine Energies in the naming of the Planets and other components of the local star system.

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∇æv̄ēдä (nomenclature vulgaris: Davida) (Local Star System Component) ― ∇æv̄ēдä is the name used in Garden of Life Astrological Terminology for the component of our local star system (in this case an Asteroid), referred to as "Davida" in the Western mainstream vernacular. Garden of Life uses either terms from the earlier Ægean languages or words constructed from root words in those languages for all components of the Cosmos, or at least for those of the local Universe; partially due to a feeling that the earlier terms represent a more exact and purer resonance with the named object, force, and/or field, than the Latinate term commonly used (theory of deterioration of quality in a copy of a copy of a copy, etc.); and partially because, though we sometimes use, within the Temple, terms for these components derived from Ægyptian culture, and in some cases Sanatana Dharma and Sanskrit, and/or other ancient sources, those seemed a bit "over the top" for daily use (but we never can tell). Also there was a desire to rebalance the Feminine and Masculine Energies in the naming of the Planets and other components of the local star system.

∇êℓ'f̅ēñüs̄ (nomenclature vulgaris: Cancer) ― ∇êℓ'f̅ēñüs̄ is the name used in Garden of Life Astrological Terminology for the Astrological Sign on the Ecliptic in the Zodiac in reference from our local star system), referred to as "Cancer" in the Western mainstream vernacular. Though this does not indicate where the Constellation from which it takes it's name is currently on the Ecliptic, since Signs in Tropical Astrology are determined in sections from where the Vernal Equinox occurs against the Ecliptic rather than by the Constellation's current position. These names may help to make the separation of the two concepts seem more intuitive. Garden of Life uses either terms from the earlier Ægean languages or words constructed from root words in those languages for all components of the Cosmos, or at least for those of the local Universe; partially due to a feeling that the earlier terms represent a more exact and purer resonance with the named object, force, and/or field, than the Latinate term commonly used (theory of deterioration of quality in a copy of a copy of a copy, etc.); and partially because, though we sometimes use, within the Temple, terms for these components derived from Ægyptian culture, and in some cases Sanatana Dharma and Sanskrit, and/or other ancient sources, those seemed a bit "over the top" for daily use (but we never can tell). Also there was a desire to rebalance the Feminine and Masculine Energies in the naming of the Planets and other components of the local star system.

∇ŌЯ̄ÄÑ'P̅ÊĒΘŌК̅ÖЯ̄ŌÇ or
∇ōя̄äñ'p̄êēθōк̄öя̄ōç ― ∇ōя̄äñ'p̄êēθōк̄öя̄ōç is a term used by Garden of Life for the Body of Gift and Persuasion Holdors within a Tradition, as well as a School for the Bearers of the Gifts and Persuasions, not included in the other Bodies of Officiants; both in the archaic sense of an assembly of Officiant Gift Bearers, and in the more modern sense of an Educational and Training venue for younger or newer Gift Bearers, the term may also be applied to any specific lands and/or buildings primarily used for those purposes. The Name ∇ōя̄äñ'p̄êēθōк̄öя̄ōç is a phonetically constructed Institution Name based on the Archaic Greek root words: Δῶρον meaning Gift; Πείθως meaning Persuasion; and χῶρος meaning Country or clearly defined space for. In Temple context, a specifically designated space for the study of and learning of the Other Gifts and Persuasions, the Application of the Divinatory and Prophetic Mægikal Energies that are usually referred to as the Borderland Energies; and the Body of Persons, attached to or Werking from or through that place.

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Dactyliomancy ― A type of divination using observation of a finger. see also: A general Divinatory System list with short definitions

Dactylomancy ― A type of divination using rings, radiesthesia using suspended ring. see also: A general Divinatory System list with short definitions

Dadoukhos ― Dadoukhos as an Anglicized term from the actual Greek Δᾳδοῦχος with a general meaning of torch bearer. Δᾳδοῦχος is an epithet of Artemis, Hek'kate, and notably of Demeter seeking her lost daughter (Persephone) with a torch or double torches. It was also the title of an officiant (ranking after the Hierophant) at the Ἐλευσίνια Μυστήρια (the Eleusinian Mysteries), an office at times, inherited through several Athenian families lineages.

See also: Δᾳδοῦχος

Dagger ― When the term Dagger [in Aleister Crowley's 777 Tables of Correspondences, key number 11] is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to a short knife, normally double sided blade, specifically made for general or particular Mægikal Werking, and/or consecrated to the same, used to direct energy with more delicacy than a larger blade such as a Sword.

Dagoba ― When the term Dagoba is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to small container which is used to contain items sacred to a particular Tradition or some component part thereof, specifically made for general or particular Mægikal Werking, and/or consecrated to the same,

Daimonica ― The name of this category of PsychoActive drugs is fairly self-explanatory (see the chart at Drugs), but within the context of Dale Pendell's taxonomy of categories of PsychoActive drugs, Daimonica partakes in part the nature of Charismatica, and in part the nature of Telephorica.

See also: Drugs

Daimonomancy ― A type of divination by consulting with one's internal genius in the Socratic sense. see also: A general Divinatory System list with short definitions

Dais ― When the term Dais is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to any raised platform located either in or outside of a room or enclosure, often for dignified occupancy, as at the front of a lecture hall or sanctuary, specifically made for general or particular Mægikal Werking, and/or consecrated to the same.

Daktulithomancy ― A type of divination using precious stones. see also: A general Divinatory System list with short definitions

Dalin ― Dalin as an Anglicized term from the actual Ægyptian term meaning Great Gift

See also:

Damanhur ― Damanhur is an internationally renowned center for spiritual research. Situated in Valchiusella Valley, in the Alpine foothills of northern Italy, Damanhur is a Federation of Communities and Regions with over 800 citizens, a social and political structure, a Constitution, 40 economic activities, its own currency, schools and a daily paper.

1. They have a "university that attracts philosophical and spiritual students of all ages from all over the world. They describe themselves as the result of the practical application of a spiritual philosophy in harmony with the environment and our Planet."
2. Damanhur was founded by Oberto Airaudi (1950 -) in 1975. It is "the largest communal group in the ancient wisdom-magical tradition." It may well be the largest spiritual communal group in the world.
3. Airaudi and his supporters purchased property in the Italian Alps, in a region of Piedmont less than 30 miles north of the city of Turin. Two dozen pioneers organized the initial settlement. It was named Damanhur after an Egyptian city, located 100 miles "northwest of Cairo in the middle of the western Delta. It was once the site of the city of Tmn-Hor, dedicated to Horus."
4. The group grew to include 200 "citizens" in 1985, 450 by 1998, and exceeded 800 by early in 2000. In addition, there are hundreds of associated members who donate to the community and attend some of its functions. Member satisfaction appears to be high; very few citizens leave the community.

Beliefs:
• Damanhur is a unique spiritual and religious group whose beliefs are derived from several ancient sources: Keltic Paganism, Keltic Christianity, Egyptian and Greek Pagan religion. Influences from Gnosticism, the New Age and Theosophy are also present.
• They believe in an extensive pantheon of supernatural beings, consisting of:
a single, unknowable absolute God.
Intermediate or Primeval Deities of which nine are self-generated.
(The remainder have been created by humanity.)
Entities, including angels, demons and nature spirits. • The first human was a Primeval Deity who suffered a fall and merged with a human body. One of the goals of Damanhur is to help individuals return to what they call the original "subtler" pre-fall state
• In common with many New Age and occultic believers, they regard the earth as a living entity. They believe that a series of synchronic lines traverse its surface. The community located their site at what they believe is a point of convergence of three such lines. These "rivers of energy surround the earth and link it to the universe."
• They believe that a major ecological disaster may occur in the near future. They view one of their major tasks as attempting to reintegrate the Earth and prevent the catastrophe.
• They believe that three "Mother worlds" were initially created; one each for humans, plants and nature spirits.
• They have developed techniques that allow individuals to contact what they call the "race minds" of humanity and of animals.

Dance ― Dance

See also: Ritual Arts, Art

Dao ― 道 (Dao) represents a concept found in Daoism, and in other Traditions, mostly Traditions which originated in East Asia. While the word itself may be translated as 'way', 'path', or 'route', or sometimes more loosely as 'doctrine' or 'principle', it is often used philosophically to signify the fundamental or true nature of the world.
In Daoism, Dao both precedes and encompasses the universe. As with other nondualistic philosophies, all the observable objects in the world - referred to in the Dao Te Ching as 'the named' or 'the ten thousand things' - are considered to be manifestations of Dao, and can only operate within the boundaries of Dao. Dao is, by contrast, often referred to as 'the nameless', because neither it nor its principles can ever be adequately expressed in words. Most everyone is familiar with the popular quote "The Dao which can be told, is not the true Dao", or some variation.
While the Dao cannot be expressed, Daoism holds that it can be known, and its principles can be followed. Much of Taoist writing focuses on the value of following the Dao - called Te (virtue) - and of the ultimate uselessness of trying to understand or control Dao outright. This is often expressed through yin and yang arguments, where every action creates a counter-action as a natural, unavoidable movement within manifestations of the Tao.

Dao Cao Dai (often called Caodaism in English) ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding the messages of Duc Cao Dai as received by Ngo Van Chieu as primary or critical parameters of their Spiritual Paradigm. Dao Cao Dai is the third largest religion in Viet Nam (after Buddhism and Roman Catholicism). "Cao" means "high"; "Dai" means "palace". Caodai refers to the supreme palace where God reigns. The word is also used as God's symbolic name. Caodaism is a syncretistic religion that combines elements from many of the world's main religions, including Buddhism, Confucianism, Christianity, Hinduism, Islam, Judaism, Taoism, as well as Geniism, an indigenous religion of Viet Nam. Their main centre is in Tay Ninh, about 60 miles (100 km) North West of Saigon. They currently have 7 to 8 million followers in Viet Nam and about 30,000 members elsewhere, primarily in Asia, Australia, Canada, Europe and the United States. They regard the history of religion as being divided into three periods of revelation. The first was circa 2500 BCE, when God inspired selected religious leaders to found Judaism in the Middle East, Hinduism in India and Yi king (philosophy of transformation) in China. A few thousand years later, God led the Buddha to found Buddhism, Lao Tse to create Taoism, Confucius to start Confucianism, and Jesus Christ to found Christianity. They believe that, due to the frailty of those religious leaders, the truth became distorted. A number of religions were formed, but most flourished only in or near their countries of origin. Religions became adapted to the needs of individual cultures. Limitations in communication and transportation prevented the formation of a single, true universal religion which all of humanity could embrace. Followers of Caodaism believe that God was concerned that the multiplicity of religions prevented people from living together in harmony. God decided to initiate a third revelation, in which he communicated Caodaism by Spiritist means. Ngo Van Chieu, a civil servant of the Cochinchina government began to receive messages from a spirit called Duc Cao Dai (pronounced: Duk Kow Dye), whom he believed to be God. After three years of studying and worshipping God, he shared his spiritual discoveries with others in Saigon. At the end of the year At Suu (1926 CE), Cao Dai instructed a small group of mediums to found a new religion. One of the mediums, Le Van Trung was named by God to be acting Giao Tong (Pope). Caodaism was formally founded on 1926-SEP-26 by a group of 247 disciples. Beliefs:
• In the beginning was God, formless, nameless, unchangeable and all powerful. God divided His spirit into many parts, and created the universe, world, and its plants, animals and material components; each contains a part of God's spirit.
• Animals and humans have two components:
      a visible, physical body and
      an invisible component which is composed of:
            a spirit (conscience) which is part of God's spirit, and
            a soul (or perispirit) which is responsible for emotions and personality
• They believe in reincarnation where a person experiences a series of lives. One can break free of the reincarnation cycle by "cultivating self and finding God in self".
• They believe in Karma in which one's future lives are dependent upon deeds practiced in this life.
• If a person accumulates excessive Karma they will live another life after their death. Large amount of Karma debt will cause them to be reincarnated onto another planet which is much colder, darker and miserable. If they have purified themselves spiritually, and fulfilled all of their duties, they may reincarnate to another, happier life on earth. Or they might attain Heaven or Nirvana.

Daoism ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents as such, and holding as a primary or critical parameter of their Spiritual Paradigm. We obviously cannot consider all the interpretations here and our interest is more philosophical than religious. We can justify our focus whichever historical story we tell since, as Graham's analysis stressed, the Zhuangzi introduces Laozi into Chinese philosophical discourse. Whatever its dates and origin, Laozi first meant to Chinese philosophy what the school of Zhuangzi first found of interest in it. We will look for the philosophical theory that would best justify Zhuangzi's interest and explain the traditional genealogy. We leave open whether the religious reading came later than the philosophical or preceded it. Tao (pronounced "Dow") can be roughly translated into English as path, or the way. It is basically indefinable. It has to be experienced. It "refers to a power which envelops, surrounds and flows through all things, living and non-living. The Tao regulates natural processes and nourishes balance in the Universe. It embodies the harmony of opposites (i.e. there would be no love without hate, no light without dark, no male without female.)" 2 The founder of Taoism is believed by many to be Lao-Tse (604-531 BCE), a contemporary of Confucius. (Alternate spellings: Lao Tze, Lao Tsu, Lao Tzu, Laozi, Laotze, etc.). He was searching for a way that would avoid the constant feudal warfare and other conflicts that disrupted society during his lifetime. The result was his book: Tao-te-Ching (a.k.a. Daodejing). Others believe that he is a mythical character. Taoism started as a combination of psychology and philosophy but evolved into a religious faith in 440 CE when it was adopted as a state religion. At that time Lao-Tse became popularly venerated as a deity.

Daoist (Taoist) ―

Daphnomancy ― A type of divination using laurel trees sometimes a form of pyromancy with a laurel leaves and/or branches. see also: A general Divinatory System list with short definitions

Darshan or Darshana ― The Spiritual benefit achieved by an Individual by being in the presence of a more highly evolved Entity.

Dasein ― Heidegger's German term for "Being-there," the kind of existence that self-conscious human beings uniquely possess.

Davida (Local Star System Component - Asteroid) ― see: ∇æv̄ēдä

De or Te ― 德 is a key concept in Chinese philosophy, usually translated "inherent character; inner power; integrity" in Daoism. Dao is associated with the complex concept of De (德) "power; virtue; integrity", that is, the active expression of Tao. Te may be thought of as the active living, or cultivation, of that "way".
Dao can be conceived as the primordial principle from which all existence arose and arises. An alternative interpretation of the same concept frames it as the universal tao being that which brings all things into being. In this context, De is the essence of a thing or that which causes a thing to be that thing. It can also be said to be the true mind of a person or the purest being of a thing. Wu wei and "naturalness" are inclusive with the effortless following of one's De.

Deborean ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm. A combination of Keltic and Native American traditions, focused primarily on Keltic origins. Formed in the Smoky Mountains of Tennessee, the Carolinas and southwestern Virginia.

Deborean Wicca ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm. An American eclectic tradition which attempts to reconstruct Wicca as it was before The Burning Times or the European witch craze.

Declaration of The Rights Of Man and of The Citizen ― Approved by the National Assembly of France, August 26, 1789 The representatives of the French people, organized as a National Assembly, believing that the ignorance, neglect, or contempt of the rights of man are the sole cause of public calamities and of the corruption of governments, have determined to set forth in a solemn declaration the natural, unalienable, and sacred rights of man, in order that this declaration, being constantly before all the members of the Social body, shall remind them continually of their rights and duties; in order that the acts of the legislative power, as well as those of the executive power, may be compared at any moment with the objects and purposes of all political institutions and may thus be more respected, and, lastly, in order that the grievances of the citizens, based hereafter upon simple and incontestable principles, shall tend to the maintenance of the constitution and redound to the happiness of all. Therefore the National Assembly recognizes and proclaims, in the presence and under the auspices of the Supreme Being, the following rights of man and of the citizen: Articles:

1. Men are born and remain free and equal in rights. Social distinctions may be founded only upon the general good.
2. The aim of all political association is the preservation of the natural and imprescriptible rights of man. These rights are liberty, property, security, and resistance to oppression.
3. The principle of all sovereignty resides essentially in the nation. No body nor individual may exercise any authority which does not proceed directly from the nation.
4. Liberty consists in the freedom to do everything which injures no one else; hence the exercise of the natural rights of each man has no limits except those which assure to the other members of the society the enjoyment of the same rights. These limits can only be determined by law.
5. Law can only prohibit such actions as are hurtful to society. Nothing may be prevented which is not forbidden by law, and no one may be forced to do anything not provided for by law.
6. Law is the expression of the general will. Every citizen has a right to participate personally, or through his representative, in its foundation. It must be the same for all, whether it protects or punishes. All citizens, being equal in the eyes of the law, are equally eligible to all dignities and to all public positions and occupations, according to their abilities, and without distinction except that of their virtues and talents.
7. No person shall be accused, arrested, or imprisoned except in the cases and according to the forms prescribed by law. Any one soliciting, transmitting, executing, or causing to be executed, any arbitrary order, shall be punished. But any citizen summoned or arrested in virtue of the law shall submit without delay, as resistance constitutes an offense.
8. The law shall provide for such punishments only as are strictly and obviously necessary, and no one shall suffer punishment except it be legally inflicted in virtue of a law passed and promulgated before the commission of the offense.
9. As all persons are held innocent until they shall have been declared guilty, if arrest shall be deemed indispensable, all harshness not essential to the securing of the prisoner's person shall be severely repressed by law.
10. No one shall be disquieted on account of his opinions, including his religious views, provided their manifestation does not disturb the public order established by law.
11. The free communication of ideas and opinions is one of the most precious of the rights of man. Every citizen may, accordingly, speak, write, and print with freedom, but shall be responsible for such abuses of this freedom as shall be defined by law.
12. The security of the rights of man and of the citizen requires public military forces. These forces are, therefore, established for the good of all and not for the personal advantage of those to whom they shall be intrusted.
13. A common contribution is essential for the maintenance of the public forces and for the cost of administration. This should be equitably distributed among all the citizens in proportion to their means.
14. All the citizens have a right to decide, either personally or by their representatives, as to the necessity of the public contribution; to grant this freely; to know to what uses it is put; and to fix the proportion, the mode of assessment and of collection and the duration of the taxes.
15. Society has the right to require of every public agent an account of his administration.
16. A society in which the observance of the law is not assured, nor the separation of powers defined, has no constitution at all.
17. Since property is an inviolable and sacred right, no one shall be deprived thereof except where public necessity, legally determined, shall clearly demand it, and then only on condition that the owner shall have been previously and equitably indemnified.
[The above document was written by The Marquis de Lafayette, with help from his friend and neighbor, American envoy to France, Thomas Jefferson. Lafayette, you may recall, had come to the Colonies at age 19, been commissioned a Major General, and was instrumental in the defeat of the British during the American Revolutionary War. He considered one special man his 'father': George Washington. French King Louis XVI signed this document, under duress, but never intended to support it. Indeed, the Revolution in France soon followed, leading to the tyrannical rule of Napoleon Bonaparte.]
[Prepared by Gerald Murphy (The Cleveland Free-Net - aa300) Distributed by the Cybercasting Services Division of the National Public Telecomputing Network (NPTN). Permission is hereby granted to download, reprint, and/or otherwise redistribute this file, provided appropriate point of origin credit is given to the preparer(s) and the National Public Telecomputing Network.]

Declaration of The Rights of Woman and the Female Citizen ― The followiing articles of Declaration were written by Olympe de Gouges (Olympe de Gouges, a butcher's daughter, proved to be one of the most outspoken and articulate women revolutionaries). In 1791 she wrote the Declaration of The Rights of Woman and the Female Citizen, directly challenging the inferiority presumed of women by the Declaration of the Rights of Man. Her attempts to push this idea lead to her being charged with treason during the rule of the National Convention. She was quickly arrested, tried, and on November 3, 1793, executed by the guillotine. She took the Declaration of the Rights of Man and Citizen and modeled her Declaration on it, in what she believed should represent the interest of women. The Declaration of the Rights of Man and Citizen did not give women any say in government and gave men power over them in many ways.

1. Woman is born free and lives equal to man in her rights. Social distinctions can be based only on the common utility.
2. The purpose of any political association is the conservation of the natural and imprescriptible rights of woman and man; these rights are liberty property, security, and especially resistance to oppression.
3. The principle of all sovereignty rests essentially with the nation, which is nothing but the union of woman and man; no body and no individual can exercise any authority which does not come expressly from it (the nation).
4. Liberty and justice consist of restoring all that belongs to others; thus, the only limits on the exercise of the natural rights of woman are perpetual male tyranny; these limits are to be reformed by the laws of nature and reason.
5. Laws of nature and reason proscribe all acts harmful to society; everything which is not prohibited by these wise and divine laws cannot be prevented, and no one can be constrained to do what they do not command.
6. The law must be the expression of the general will; all female and male citizens must contribute either personally or through their representatives to its formation; it must be the same for all: male and female citizens, being equal in the eyes of the law, must be equally admitted to all honors, positions, and public employment according to their capacity and without other distinctions besides those of their virtues and talents.
7. No woman is an exception; she is accused, arrested, and detained in cases determined by law. Women, like men, obey this rigorous law.
8. The law must establish only those penalties that are strictly and obviously necessary...
9. Once any woman is declared guilty, complete rigor is exercised by law.
10. No one is to be disquieted for his very basic opinions; woman has the right to mount the scaffold; she must equally have the right to mount the rostrum, provided that her demonstrations do not disturb the legally established public order.
11. The free communication of thoughts and opinions is one of the most precious rights of woman, since that liberty assures recognition of children by their fathers. Any female citizen thus may say freely, I am the mother of a child which belongs to you, without being forced by a barbarous prejudice to hide the truth; (an exception may be made) to respond to the abuse of this liberty in cases determined by law.
12. The guarantee of the rights of woman and the female citizen implies a major benefit; this guarantee must be instituted for the advantage of all, and not for the particular benefit of those to whom it is entrusted.
13. For the support of the public force and the expenses of administration, the contributions of woman and man are equal; she shares all the duties and all the painful tasks; therefore, she must have the same share in the distribution of positions, employment, offices, honors, and jobs.
14. Female and male citizens have the right to verify, either by themselves of through their representatives, the necessity of the public contribution. This can only apply to women if they are granted an equal share, not only of wealth, but also of public administration, and in the determination of the proportion, the base, the collection, and the duration of the tax.
15. The collectivity of women, joined for tax purposes to the aggregate of men, has the right to demand an accounting of his administration from any public agent.
16. No society has a constitution without the guarantee of rights and the separation of powers; the constitution is null if the majority of individuals comprising the nation have not cooperated in drafting it.
17. Property belongs to both sexes whether united or separate; for each it is an inviolable and sacred right' no one can be deprived of it, since it is the true patrimony of nature, unless the legally determined public need obviously dictates it, and then only with a just and prior indemnity.

Definition ― An explanation of the meaning of a word. The five major kinds of definition (distinguished by the functions they may be used to perform) include: stipulative, lexical, precising, theoretical, and persuasive.

Deigmaphalainamancy ― A type of divination by patterns on butterfly or moth wings. see also: A general Divinatory System list with short definitions

Deism ― A MetaPhysical Orientation toward the Divine, that holds that there is a Divine Force that Created the Universe, but does not give credence to the idea of such Creator's personal involvement or intercession in temporal events. The belief that a God exists and created the world but did not assume any control over it or the lives of people. Belief in god based entirely on reason, without any reference to faith, revelation, or institutional religion. During the seventeenth and eighteenth centuries, advances in the natural sciences often fostered confidence that the regularity of nature reflects the benevolence of a divine providence. This confidence, together with a widespread distrust of the church, made Deism a popular view in England and on the continent. Thus, in distinct ways, Toland, Lord Herbert, Rousseau, and Voltaire were all Deists.

Deity ―

Deliberative Assembly ―

Demimonde ― The Demimonde - Counterculture, Alternative culture, Bohemia, the Underground, the Eternal Demimonde, in some senses perhaps even Off the Grid. At one time, Demimonde could only be defined only by what it was not . . . not Le Beau Monde, but also not without a certain status of its own. The Demimonde, then, was the psychic heimat of those, who, through choice or fortune, existed within the spacial bounds or territory of a particular culture yet outside its primary consensus reality. Hence outside both 'the law' and 'history'. Here were often to be found, as well as a selection of Artists and Intellectuals, as well as criminals and social pariahs, the eccentrics and the mad, the ethnic outcasts, the devotees of socially proscribed vices and the followers of Gods other than those of the local tribe. But here too were the visionaries born outside their proper time, the Avant-garde, the artists who created new styles of consciousness, the seekers and the dreamers -- in essence all those whose spirits could not be contained by the parameters of the consensus reality of their given social realm. The people who not only think outside-the-box, but who also live outside-the-box, if they even acknowledge the existence of the box. Here was the heimat of Chaos in its eternal dialectic with Order, the Chaos out of which all new culture, hence history itself, has always evolved. Here, in other words, was the psychic heimat of the adventurous spirit of youth. From a more limited frame of reference, which is admittedly more common, Le Beau Monde simply means 'fashionable society', and Demimonde the society that was only half acknowledged by said 'fashionable society'. Demimonde implies not only recognition and a status, but a certain social standing. The term has also been applied specifically to women, typically in a negative and desultory fashion, indicating a strata of women who occupy in a sense the vacuum left by Western Civilizations drifting away from utilizing the ancient Ægean paradigm which included, most emphatically the archetypal field of the Ἐταῖραι (Hetaerae), those fabulous women of antiquity who were so much more than the simple Courtesans, for which they are so often mistaken by the benighted. Externally, the defining aspects of the Demimonde were an extravagant lifestyle of fine food and clothes, easily surpassing that of most other wealthy women of their day, because of the steady income they made in cash and gifts from their various lovers. Internally, their lifestyle was an eclectic mixture of sharp business acumen, social skills, and hedonism. The smart Demimondaine, like the fictional Gigi's grandmother, would invest her wealth for the day when her beauty would fade. Others ended up penniless and starving when age finally took its toll on their beauty, unless they managed to marry one of their lovers.

Demonomancy ― A type of divination using demons, the aid of demons, suggestions from demonsA general Divinatory System list with short definitions

Dendreoschêmamancy ― A type of divination using tree positionings especially around clearings. see also: A general Divinatory System list with short definitions

Dendrochronology ― Tree-ring Dating -

Denizens of the Demimonde ― Each generation and cultural grouping has its own 'Denizens of the Demimonde', and usually develops specific terminology to refer to such. Some of this terminology may stay understandable for long periods of time and obtain cross-cultural usability, other terms may come and go within common usage within a few years or only within a specific Culture. Some of the more common terms which have been used (both by themselves and by various mainstreamers in reference to them) for those who either by choice or through happenstance may come to be considered the participants and developers of the Demimonde are: Bohemians, Beats, Hippies, Punks, Freaks, Gypsies, Ronin, Artistes, Wayfarers, Shadow People, Arkies, Carnies, Lorettes, Courtesans, and Tinkers.

Deoagapeos ― Deoagapeos as an Anglicized term from the actual Greek Δεοἀγαπάως meaning (Love of and or by Divine Forms and/or Forces)

See also: Δεοἀγαπάως, and Love

Deontological Ethicism ― When used in reference to a point of view within the field of Ethical, Value and/or Behavioural Matters, this is a Point of View in which the prime parameter for effectuating a course of action is determined by choosing that which is Moral theories according to which certain acts must or must not be done, regardless to some extent of the consequences of their performance or non-performance (the Greek dei = one must). According to teleology or consequentialism, as commonly understood, the rightness or wrongness of any act depends entirely upon its consequences. Deontology is seen in opposition to consequentialism in various ways.

1. According to deontology, certain acts are right or wrong in themselves. Deontologists tend to concentrate on those acts which are wrong. So, according to deontologists such as Kant or Ross, promise-breaking is wrong independently of its consequences. Its wrongness does not depend solely on any bad effects promise-breaking may have. A consequentialist - in particular an act-consequentialist - will tend to claim that one should act in whatever way will bring about the best state of affairs. Ross would suggest that it is counter-intuitive to argue that one ought to break a promise for a very small gain in overall good. Note that deontology is not the same as absolutism, according to which certain acts are wrong whatever the consequences. Ross could allow that in exceptional circumstances it is not wrong to break a promise. Two immediate problems for deontology as so described are, first, the difficulty of describing how we know which acts are wrong, and, second, the difficulty of drawing a sharp distinction between acts and omissions.

2. Deontologists such as Nozick argue that there are deontological constraints on our actions. We may have a reason to maximize the overall good, but in certain cases this reason disappears or its force is overridden. I should not, for example, kill an innocent person to save two others from death, since this would be to violate that innocent person's rights. Indeed I should not kill the person even to prevent the killing of the two others by someone else. Deontology tells me not to kill, and is in this sense agent-relative. The main difficulty here is to explain this agent-relativity. If killing is bad, why should I not act so as to minimize the number of killings, even if that involves my killing?

3. Rawls's distinction between deontological and teleological or consequentialist theories has become influential in recent years. It concerns the relation between the right and the good. A teleological theory defines the good independently from the right, and the right is then defined as that which maximizes the good. Deontological theories either do not specify the good independently from the right or do not interpret the right as maximizing the good. All of the above attempts to distinguish deontology from consequentialism face the difficulty that a theory such as utilitarianism, which is usually taken to be the paradigm consequentialist theory, can be expressed as deontological.

(1) The act of maximizing utility can be said to be right in itself, and that of failing to maximize utility as wrong, independently of consequences.

(2) It can be said to be a constraint on our acting in any way that we must maximize the good.

(3) An ideal utilitarian such as Rashdall may argue that the good is partly constituted by the right and so cannot be defined independently of it.

Of course, straightforward utilitarianism does not deny that the right consists in maximizing the good. But it can suggest that the right is indeed prior to the good, in the sense that utilitarians can state that it is right to maximize the good, whatever the good turns out to be. Finally, the agent-relative-agent-neutral distinction which is now commonly used in attempts to distinguish deontology and consequentialism cuts across any deontology-consequentialism distinction, since there can be agent-relative forms of consequentialism. Philosophical effort would be better spent on working out exactly what various moral theories actually say rather than in attempts to clarify what appears likely to be a dubious distinction.

Deontology ― First version: Do that which we can at the same time will that it be a universal law. Second version: What is right is to always treat everyone as an end in themselves, never as a means only. Proponents: Immanuel Kant (German) Notes: Immanuel Kant first produced the ethical theory of Deontology, and pronounced its first moral principle the "categorical imperative". The categorical imperative is meant both to prescribe an ethical theory and also to show that pure reason can be put to practical use, and so the book in which he expounded the theory is entitled "The Critique of Practical Reason". To "do that which we can at the same time will that it be universal" means to do those things which we would be satisfied and comfortable if everybody did it. For example, suppose you were in need of money. You could gain money through theft or larceny, and if you could do that without being caught then it would be to your advantage, and yet if everyone got money by theft and larceny, there would be no social order. Therefore the categorical imperative requires that you do not steal, even if it is in your personal best interest. Duty is higher than feelings. Note that one could not have duty if one did not have free will. The concept of the will is generally understood in philosophy as the human intellectual power to make choices and decisions, or to establish and follow a desired course of action independent of coercion from others. Much of Kant's thinking also has to do with a kind of "sense" of what is moral. The highest good in the world is a good will, which is the will to follow the law regardless of one's profit or happiness, in the interest of a peaceful society. Kant wrote "Morality is not properly the doctrine how we may make ourselves happy, but how we may make ourselves worthy of happiness". What is more, there is a sense in which the categorical imperative is innate in humans: for when we do things, we experience the bite of conscious that tells us how an action would impact the world if everyone was allowed to do it. Connected to the idea of social order is the idea of treating people as an end in themselves. To do so would create the most ideal of social environments, which is also the goal of the first version of the categorical imperative. Humanity has intrinsic value here, and we have to treat humanity with the appropriate respect. The basis for this intrinsic value is the faculty of Reason, following the tradition of Descartes and other enlightenment thinkers. This theory also notes that one has moral obligations to the self (presumably, "all people" includes yourself), for Kant believed that self-sacrifice was wrong when the would-be sacrificer owed himself better treatment. Criticisms: Deontology is specifically restricted to the treatment of other human beings, and excludes animals and the environment. Thus, it risks causing suffering of a preventable kind. Also, is it really the case that we have an innate moral sense that guides us to do that which supports social order, even if each of us has differing views over what ideal social order is? There are many cases of high-profile criminals who simply have no awareness of the feelings (never mind the rights) of other people. Fear of punishment doesn't seem to deter them either. Does Deontology really treat all people equally? Not everyone has the same abilities, and not everyone has the same needs. Yet if we conducted our behavior with the will that what we do is universal, not everyone will be capable of following the example. (To this, a good deontologist would say, so what? It's the Will that matters.) And perhaps not everyone will have their legitimate needs addressed. Or, suppose we will that all people should treat one another with honour; does this mean that we must continue to honour someone who regularly mistreats us? Kant would say yes, because our feelings are not as important as our duty. But this too can be questioned. In many ways this theory is the opposite of Utilitarianism, which points out that feelings do matter, everyone's feelings, and we would have our ideal society if everyone realized that.

Derivative Dating Techniques ― the level of thorium-230 found in a sample of stalagmite is a product of its uranium content, and the sample's age is calculated from the known radioactive half-life of thorium-230, which is not affected in any way by its environment; this method can therefore be described as absolute. In contrast, measurement of one form of amino acid changing to another is a derivative method, for the rate of alteration is entirely dependent on the temperature of the context where the sample has been buried.); Derivative methods include: Fluorine, uranium and nitrogen tests; Amino acid racemization; Obsidian hydration dating; Archaeomagnetic dating; Cation-Ratio dating ('CR'); Fluorine, uranium and nitrogen tests Buried bone absorbs water containing elements that react chemically with the bone, adding fluorine and uranium, while nitrogen decreases through the decay of bone protein (collagen). Bones found in a single context should have been subjected to the conditions that cause these changes in a uniform manner, and their levels of these three elements should therefore be very similar. Older survivals and recent intrusions should therefore be distinguishable because of unusually high or low levels.); Amino acid racemization (Samples taken from bone, teeth or shells contain detectable amino acids that undergo gradual change (racemization) from L-form to D-form over time; the ratio of the two is measured to indicate age. Since the rate of change is highly dependent on temperature it is necessary to use an independent method, such as radiocarbon, to date a sample from the same burial context. Once this has been done, the speed of racemization may be determined and other samples may be dated by this means alone.); Obsidian hydration dating (Obsidian is a natural volcanic glass that was a popular alternative to flint for making flaked tools in many parts of the world. As soon as a fresh surface of obsidian is exposed, for example during the process of making it into a tool, a microscopically thin 'hydration rim' begins to form as a result of the absorption of water. Furthermore, obsidian from different geological sources may weather at different rates); Archaeomagnetic dating (Fine grains of iron oxide are present in most clay and soil, and they take on a new magnetic alignment in two main ways. Thermoremanent magnetism is acquired when they realign according to the Earth's magnetic field after having been disoriented by heating above 650 degrees C; some grains may retain the new field for hundreds of thousands of years. Magnetism is also acquired by means of the deposition of sediments, for instance in lake beds, where particles may settle into alignment with the prevailing magnetic field. ... Magnetic dating measures the alignment in an ancient sample and attempts to relate it to a record of past changes in the magnetic field); Cation-Ratio dating ('CR') (Prehistoric rock carvings (petroglyphs) are commonly covered by a so-called 'rock varnish', a chemically changed layer that builds up after around 100 years through weathering, enhanced by the action of micro-organisms. ...samples are taken by scraping the 'varnish' from petroglyph surfaces back to original rock surface. A separate cation (positively charged ion) leaching curve must then be established for different geographical areas, because local soil and moisture conditions affect the speed of its formation.)

Desire ― Conscious impulse toward an object or experience that promises enjoyment or satisfaction in its Attainment. An enduring and passionate longing and/or intense yearning and/or urgently impelling motive toward Attainment.

Detached Æstheticist ― When used in reference to a point of view within the field of Ethical, Value and/or Behavioural Matters, this is a Point of View in which the prime parameter for effectuating a course of action is determined by choosing that which is

Determinism ― When used in reference to a point of view within the field of Ethical, Value and/or Behavioural Matters, this is a Point of View in which the prime parameter for effectuating a course of action is determined by choosing that which is

Dharana (One of the Eight Limbs of Raja Yoga from the Traditions of the Indus Valley) ― concentration. (The last 3 steps constitute the internal practice of Raja Yoga). When Dharana is achieved, it leads to the next step: Dhyana

Dhyana (One of the Eight Limbs of Raja Yoga from the Traditions of the Indus Valley) ― meditation is that state of pure thought and absorption in the object of meditation. There is still duality in Dhyana. When mastered Dhyana leads to the last step: Samadhi

Diabolism ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding adherence and loyalty to the opposition side of a particular Tradition as a primary or critical parameter of their Spiritual Paradigm. The prime identifying characteristic of a Diabolist Tradition is that it accepts the Cosmology of some specific Tradition, which individuals normally follow in pursuit of "The Good" but then allies itself with the Forces in that Traditions which represent evil in that Tradition. This is obviously only possible in Traditions that teach a Good versus Evil (or some other pairing) dichotomy, however that includes almost all extant Spiritual Traditions. And among those almost all have experienced some Diabolist activity, sometimes only theory but usually practice as well. In the West the most familiar pairing is the Christian/Satanist one, but it is far from alone. To clarify here, one refers to the actual Satanists, of so many different doctrines, that accept the orthodox mainstream Christian view of the Cosmos and have chosen to ally themselves with the side in opposition to the Christian conception of God, not those Traditions of Egoist or in some cases Egotist variety such as Anton LaVey's Church of Satan.

Dianic ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by it's members and/or adherents which holds teachings originating in and/or interpolations thereon as a primary or critical parameter of their Spiritual Paradigm.

Dianic Feminist Wicca ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm. A Wiccan tradition started by Ann Forfreedom that includes both female and male practitioners , solo practitioners, mixed covens and all female covens. Dianic Feminist Wiccans must have a Priestess present for a Circle ritual to be held and encourages practitioners to be involved in feminist and humanist issues. Groups work either skyclad or robed. Dianic Wicca Feminist Dianic Witchcraft, focuses exclusively on the Goddess and consists of women-only covens, often with a strong lesbian presence. These tend to be loosely structured and non-hierarchical, using consensus decision making and simple, creative, experimental ritual. They are politically feminist groups, usually very supportive, personal and emotionally intimate. For both branches rituals are eclectic; some are derived from Gardnerian and Faery traditions, while others have been created anew. Emphasis is on rediscovering and reclaiming female power and divinity, consciousness-raising, and combining politics with spirituality.

Dianic Wicca ― see also - Morgan McFarland Dianic Tradition and Susan B. Anthony Coven Dianic Tradition When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm. Dianic Wicca is a group of Wiccan traditions that focus primarily (but not always exclusively) on the Goddess. Known as the "feminist" movement in Wicca, it was first identified by Margaret Murray in 1921 in "The Witch-Cult in Western Europe". There are at least two distinct branches of Dianic Wicca: The first Dianic coven in the U.S. was formed in the late '60s by Morgan McFarland and Mark Roberts, in Dallas, Texas. This branch gives primacy to the Goddess in its theology, but honors the Horned God as Her beloved Consort. Covens include both women and men. This branch is sometimes called 'Old Dianic,' and there are still covens of this tradition especially in Texas. Other covens that are similar in theology but not directly descended from the McFarland/Roberts line are sprinkled around the country. Most Dianic Wiccan traditions follow a Roman or Eclectic Pantheon that reveres Diana, but the term has been applied to traditions embracing other pantheons that are Goddess focused. Dianic Tradition-"We all come from the Goddess, and to Her we will return; Like a single drop of rain, flowing to the ocean." The above could very well be the Dianic creed. All comes from the Mother; all returns to the Mother. We are all Goddess, even God. There is no duality or polarity in Dianic Wicca. Everything is a circle, or cycle ― balance is maintained, but there is no polarity. If one must be angular, one could say they think in trinities ― Maiden, Mother, Crone; Goddess in her stages, guiding lives and years. The Dianic tradition is very old. Aradia, daughter of Artemis, or her human incarnation, came to earth to teach the mysteries to those who would learn. Her students became teachers in turn, and the tradition was passed down, woman to woman. The famous Charge of the Goddess, though a recent writing, are thought to be the Goddess's instructions to Dianic Traditional members. Feminist Dianic Wicca is a more recent invention. It is an offshoot of the Women's Liberation Movement. It became apparent to many women in the movement that there was no spiritual center; women were disenfranchised in so many ways, even by the religious establishment, that a spiritual side was a necessity. The other branch, It is difficult to know exactly who started it, but Z Budapest, with her Susan B. Anthony Coven No. 1 in Los Angeles, is definitely one of the founding mothers. Dianic Wicca can seem extreme, especially the feminist path. It has been assumed that every Dianic witch is a radical lesbian separatist, hating men and having no use for them. This isn't true, many of the groups have a larger membership of heterosexual women than lesbians. They don't necessarily hate men; they hate the patriarchy.

Dianic, other Tradition ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Diánoia ― Διάνοια is a Greek term used by Plato and Aristotle to signify understanding or intellectual activity as a discursive process, in contrast with the immediacy of Nóêsis, specifically, knowledge of mathematical and technical subjects.

Díkê ― Greek term for an equitable distribution of goods, or justice. The corresponding virtue of being just is dikaiôsunê, the virtue best exemplified by harmonious relations in the ideal state according to Plato.

Dilemma ― A difficult choice between equally undesirable alternatives. In a disadvantageous rhetorical position, one is said to be impaled on the horns of a dilemma, but logicians employ Constructive Dilemma as a rule of inference.

Dionysian ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents which holds teachings originating in and/or interpolations thereon as a primary or critical parameter of their Spiritual Paradigm.

Dionysian ― When used in reference to a description of religious studies, Dionysian describes "lunar- or nature-oriented" religions that emphasize the ecstatic and emotional aspects, and the liberating of the psyche from the limitations of mundane consciousness, to enable union with the "group mind", or collective consciousness of the group (named for Dionysus, the Greek God of wine and Ecstasy).

Disc ― When the term Disc is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to a practitionor's Ceremonial Disc used to represent the component of Physical Manifestation and Stability in Werkings and to help focus or direct the flow of the Energy created. In most Traditions the Disc is considered to correspond to the Elemental Earth Energies. The design of a Disc is not as specific as that of a Paten, Pantacle, Panticle and so forth, they may include Mandalas of various sorts or totally asymmetrical designs and/or writings. Discs normally are specifically made for general or particular Mægikal Werking, and/or consecrated to the same.

Discordian ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm. The Discordian or Erisian movement is described as a 'Non-Prophet Irreligious Disorganization' and has claimed 'The Erisian revelation is not a complicated put-on disguised as a new religion, but a new religion disguised as a complicated put-on. " It all started with the *'Principia Discordia, or How I Found the Goddess and What I Did to Her When I Found Her'*, a collection of articles and ideas compiled by Greg Hill (Malaclypse the Younger). The central theme is 'Chaos is every bit as important as Order' as illustrated in the story of The curse of Greyface: *Humor is central to Discordianism, but Discordianism should not be dismissed as a joke. Profound experiences frequently accompany the practice or Erisianism. It is a perceptual game, one that demonstrates that the absurd is just as valid as the mundane and chaos is just as valid as order. It frees the practitioner from the order games (that most have forgotten are games) to play games with order or games with chaos, or both. The effects of Discordianism upon an individual can be far-reaching and amazingly liberating Taken from the Undernet #Wicca Page "Discordianism may, or may not, be a religion. It has a book and a set of rules, and could be treated as a way of spiritual guidance, but for many people it's a reason to use a silly pseudonym and put a lot of weird stuff on the Web. For some people, these two definitions are not contradictory." "Discordia" and "Eris" both relate to the Greco-Roman goddess of Chaos, who left a golden apple with the inscription "To the Prettiest" in Olympus. This began an argument that eventually caused the Trojan War. The foundation of Discordianism is the Principia Discordia. " (taken from: Hail Eris! All Hail Discordia! see also Erisian

Disputant ― A Disputant when considered in an Officiant context, is an Officiant who's officiation includes engaging in rhetorical statements and/or argumentation with an initiate candidate during a specific werking, in an effort to draw out, and clarify the initiate candidate's statements of intent and answers to formal challenges.

Divination ― When the term Divination is used in reference to a sort of Werking, it typically refers to some sort of process which endeavors to perceive and interpret some future and/or non-local events or things otherwise imperceptable with the normal five senses, this may or may not utilize various Mægikal Implements, Sacred Objects, Ceremonial Tools and/or Foci.

Divinatory Systems ― The methods that have been used by humanity for divinatory purposes are virtually unlimited. Of course a lot of the techniques have other uses beyond divining the future, past or unexplained, some are growth tools for various mental and spiritual aspects of a person. A list with short definitions of many of these techniques with links to more detailed descriptions of some.. see also: A general Divinatory System list with short definitions

Divine ―

Divine Command Ethics ― What is right is to do what your Deity says is right. Proponents: Almost every Western religion since the Roman empire. Notes: Any religious ethics will have a form of authority to tell us exactly what God says is right; that authority is usually in one of two forms. The word of a holy person or leader, such as the Pope, the Dalai Lama, a shaman, etc. who is recognized by a society as having special knowledge of divinity, authorizing him or her to speak on behalf of God. Or, a sacred text written by someone believed to have that authority. A text can be considered divinely inspired (such as the Bible, Koran, or the Vedas) or not (such as the Upanishads). In all cases, the rules will be fairly cut and dried, and it is believed that everyone would get along fine if everyone followed them properly. Some Divine Commands, therefore, are still followed by those who are not religious, and have had great influence on public policy, such as the 10 Commandments and the Golden Rule ("Do unto others as you would have them do unto you") from the Bible. Criticisms: Is there a God? If there is no God, then there's no reason to follow Gods law, since nothing will happen to you if you break that law (except perhaps the disapproval of one's peers) because the only reason the laws are right is because God says they are and He'll punish you if you break them. If one argues that God loves the laws because they are good laws, then what makes them good: the law's intrinsic justice or Gods love of them? And how does one know the difference between what laws are actually divinely inspired and what are our own creation? We are still logically responsible for our reasons for how we know it was God who laid down the law, and appealing to an authority usually isn't enough.

Divine Essence ―

Divine Forces ― Divine Forces

Divinity ―

Divinor ― A Divinor is a Practitionor who utilizes some sort of foci in their exploration of the normally hidden realms. A Divinor ordinarily uses one of the many types of Foci in order to engage the parts of their consciousness which is able to perceive things outside and/or beyond the normal Consensus Reality, in some cases pieces of a probable future, communication with NonCorporeal Entities, and/or connections in the fabric of the Hologrammic Universe which are not apparent normally. When a Divinor is considered in an Officiant context, a Divinor is an Officiant that is utilizing their Divining Gift and/or Persuasion as an integral part of some Werking, usually a Celebratory Circle. Some of the more widely known types of Divinors access through Astrology, Tarot, Yi King, and/or Crystals, but there are many others. Often the Divinor's contribution to a particular Werking is more in the planning and preparation phases.

Doctrinal Purity ―

Doctrinal Statements ―

Doctrine of Signatures ―

Dókha ― Greek term for opinion, belief, or judgment, as opposed to systematic knowledge: Epistêmê. According to Plato, this encompasses the lower portion of the divided line.

Door ― When the term Door or Doorway is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to

Dorje or Vajra ― When the term Dorje or Vajra is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to

Doron ― Doron as an Anglicized term from the actual Greek Δῶρον (1) a present; (2) a sacrifice, gift, offering

See also: Δῶρον

Double Cube Altar ― When the term Double Cube Altar is used in reference to a Mægikal Implement, Sacred Object, Ceremonial Tool and/or Focus it generally refers to a square based altar that is twice the height of one side of the base.

Doubt ―

Dowsing ― A type of divination to find lost things, or locate unknown things, under the earth using rods or twigs which are drawn down in the presence of the sought. see also: A general Divinatory System list with short definitions

Draconian Path ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Dravidian ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents which holds teachings originating in and/or interpolations thereon as a primary or critical parameter of their Spiritual Paradigm.

Drawing ―

See also: Art

Dream ― When used in reference to a MetaPhysical Orientation of Experiential Spiritual Methodology, accessing subconscious information while in a sleeping state and/or interpreting such information for the purposes of exploring aspects of spirituality.

Dreams and Visions ― A MetaPhysical Orientation of Experiential Spiritual Methodology, which is ordinarily characterized by much emphasis being placed on

Dririmancy ― A type of divination by observing dripping blood. see also: A general Divinatory System list with short definitions

Drugs ― Drugs, both botanical and chemical have played a part in Humanity's development since very early in the process, if not from the very beginning. They have an amazingly wide range of effect, beneficial, deleterious, and combinations of the two, which further to some extent varies from one individual to the next, making categorization and generalization of any type all but useless. The most critical discussions generally have to do with what are termed Psychoactive drugs, in that they seem to effect the way that we view reality (or realities), and in some cases seem to adjust the very states of consciousness from which we view and interpret our surrounding. Many of these Psychoactive compounds in fact appear to either produce states of expanded consciousness (or at least give glimpses of them) which are normally only obtained through extensive metaphysical praxis over a long period of time (ChemoGnosis). Obviously this may be viewed in a wide range of ways varying from being a very good thing to being a very bad thing. On the one hand, for the serious seeker, to be able to glimpse some of the goals of their pursuits can be quite motivating and enheartening. On the other hand these effects may encourage a spiritual lazyness, and escapism rather than growth which will not benefit either the individual or the species. This of course does not even address those who will take these substances simply recreationally, with no spiritual or metaphysical goals in mind at all, and for those, in addition to the almost certain harmful effects one could expect, we also have to realize that their experiences with be qualiatively changed as well. Many tales have circulated, anecdotally dealing with the goings on and debates among the members of the hidden enlightened entities which busy themselves with the goings-on in the Human spheres, involving intense disagreement on the value of the widespread diffusion of availability of these substances throughout the globe, divided on the basic possibilities outlined above. There have been many attempts to codify the possibilities of path-werkings involving the various Psychoactive compounds. One particularly insightful analysis is contained in a triptych of books by Dale Pendell, PharmakoPoeia, PharmakoDynamis, and PharmakoGnosis. He writes about the botanical allies 'humans have always associated with, and the pharmakon,'the drug that is both poison and cure'. In these werks, Mr. Pendell develops (in addition to some fairly amazing insights as to the general nature of the field of Taxonomy itself) a system of categorized the various Psychoactive compounds according to their field of effect, which seems incredibly sensible. He developed fifteen categories into which he sorted his extremely indepth musings on each of more than 50 compounds. Thanatopathia, Inebriantia, Rhapsodica, Euphorica, Pacifica, Existentia, Evaesthetica, Metaphysica, Phantastica, Empathogenica, Daimonica, Hypnotica, Charismatica, Excitantia, Telephorica One of the interesting things that Mr. Pendell did in each of his free associative analysises of each compound is to discuss the various Artists who used the drug, and both by listing them and relating various events from their lives relating to their use, shades nuances of meaning into the overall understanding of the general effects.

See also: Taxonomy

Druid Craft of the Wise ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Druid Reconstructionalists ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents holding as a primary or critical parameter of their Spiritual Paradigm.

Druidic ― When used in reference to a MetaPhysical Orientation as to Tradition, Culture or Preferred Flavour, is primarily defined, usually selfdefined by its members and/or adherents which holds teachings originating in what is known of the praxis, rituals, and magick of the early Keltic and PreKeltic Poet and Priest class known as the Druids and/or interpolations thereon as a primary or critical parameter of their Spiritual Paradigm. Many expressions of the tradition exist, and their differences have often been cause for dissension in the Pagan community. Also known as Druidry. The Druids were the priests and the law in pre-Roman Europe, as well as magicians, scientists, and historians. They were there even before the Gaelic people came. When the Kelts took over, they integrated the Druidic religion into their own, and kept the Druids as their priests and lawgivers, since the Kelts in general were content to be the warrior class. The Druids were exempt from military service, being holy people. Druids themselves did not allow the writing of their teachings. Writing was considered a memory aid, and they wanted their students to develop their memorization skills. It was also believed that writing something down detracted from its power, demeaning the thing written down. The other reason for the scarcity of writings concerning the Druids is that the Romans considered such writings to be dangerous and heretical, and destroyed all they came across. Some Antiquarians maintain that Druidism as an organized order was founded by Hu Gadarn Hyscion, or Hu the Mighty, when he led a party of settlers from the patriarchal lands of Asia Minor to Britain. However, archeological research indicates that the order may have originated in Keltic Gaul (from whence it spread to Britain) a few centuries before the Roman conquest. We should also note that the precepts that form "Druidism" as a faith were much older than the actual Druidic order which was probably the descendant of the Keltic equivalents of tribal shamans.

Drumming ― Many cultures use the drumbeat as a way to trance, meditate or pray. Drumming facilitates emotional, spiritual and physical wellness in a supportive environment.

Druse or Druze ― see- Mowahhidoon

Duffle ― in the context of the Vonnegutian Bokononist Religion is "the destiny of thousands upon thousands of persons when placed in the hands of a Stuppa.

DuoTheism ― A MetaPhysical Orientation toward the Divine, that postulates Two Divine Forces.

Duprass ― in the context of the Vonnegutian Bokononist Religion is "a Karass composed of only two persons". The members of a Duprass die within a week of each other. A Duprass "is a valuable instrument for gaining and developing, in the privacy of an interminable love affair, insights that are queer but true." It "is also a sweetly conceited establishment."

Durative ―

Durative Ægypt ― The Eternal version of the Beautiful Land, Ancient TaMer was embued with the concept that all proper actions and thoughts were building toward the creaton of a eternal perfected version of exactly what was had in Ancient, Early Dynastic and/or Pre-Dynastic Egypt where they would be able to exist forever.

Durative Time ― Eternal Time, not a listing of all events that happened in Chronometric time, but a deeper level of time where by certain measures Archetypes may be created and established as to what something is in Eternity.

Dynion Mwyn ― a Welsh tradition named for the faery folk. It emphasizes historical lineage, religious equality, and Welsh mythology and lore. The American branch of Dynion Mwyn, is called Y Tylwyth Teg.