The Witch




(Part 1)

When witchcraft became an underground organisation, the Craft of the Wise, it shared a characteristic common to all secret societies. Admission to it was by initiation.


Such initiation required the newly admitted member to swear a solemn oath of loyalty. When witchcraft was punishable by torture and death, such an oath was a serious matter. Today, when witchcraft has become like Freemasonry, not a secret society but a society with secrets, the idea of initiation still remains.


Initiations into witch circles nowadays take varying forms, as they probably always did. However, the old idea that initiation must pass from the male to the female, and from the female to the male, still persists. A male with must be initiated by a woman, and a female witch by a man. This belief may be found in other forms, in traditional folklore. For instance, the words of healing charms are often required to be passed on from a man to a woman, or from a woman to a man. Otherwise, the charm will have no potency.


There is also an old and deep-seated belief, both in Britain and in Italy, that witches cannot die until they have passed on their power to someone else. This belief in itself shows that witchcraft has been for centuries an initiatory organization, in which a tradition was handed on from one person to another.


The exception to the rule that a person must be initiated by one of the opposite sex, occurs in the case of a witch’s own children. A mother may initiate her daughter, or a father his son.


In general, for their own protection, covens have made a rule that they will not accept anyone as a member under the age of 21. Witches’ children are presented as babies to the Old Gods, and then not admitted to coven membership until they have reached their majority.


This rule became general in the terms of persecution. Secrecy upon which people’s lives depended was too great a burden for children’s shoulders to bear. It is evident, from the stories of witch persecutions, that witch-hunters realized how witchcraft was handed down in families. Any blood relative of a convicted witch was suspect.


The witch-hunting friar, Francesco-Maria Guazzo, in his ‘Compendium Maleficarum’ (Milan, 1608, 1626; English translation edited Montague Summers, London, 1929), tells us that “it is one among many sure and certain indications against those accused of witchcraft, if one of their parents were founded guilty of this crime”. When the infamous Matthew Hopkins started his career as Witch- Finder General, the first victim he seized upon was an old woman whose mother had been hanged as a witch.


There are a number of fragmentary accounts of old-time witch initiations, and from these a composite picture can be built up. The whole-hearted acceptance of the witch religion, and the oath of loyalty, were the main features. There was also the giving of a new name, or nick-name, by which the novice was henceforth to be known in the novice was given a certain amount of instruction, and, if the initiation took place at a Sabbat, as it often did, they were permitted to join in the feast and dancing that followed.


In some cases, in the days of really fierce persecution, a candidate was also required to make a formal renunciation of the official faith of the Christian Church, and to fortify this by some ritual act, such as trampling on a cross. This was to ensure that the postulant was no hypocritical spy; because such a one would not dare to commit an act which he or she would believe to be a mortal sin. Once the postulant had formally done such an act, they had in the eyes of the Church damned themselves, and abandoned them-selves to hellfire; so it was a real test of sincerity, and an effective deterrent to those who wanted to run with the hare and hunt with the hounds. Such acts are not, however, to my knowledge, required of witches today.


One of the ritual acts recorded as being part of a witch initiation is that described by Sir George Mackenzie, writing in 1699 about witchcraft in Scotland, in his book ‘Laws and Customs of Scotland” (Edinburgh, 1699): “The Slemnity confest by our Witches, is the putting one hand to the crown of the Head, and another to the sole of the Foot, renouncing thier Baptism in that posture.” Joseph Glanvill’s book ‘Sadducismus Triumphatus’ (London, 1726), had a frontispiece of pictures illustrating various stories of mysterious happenings, and one of these old woodcuts shows a witch in the act of doing this.


Her initiation is taking place out of doors, in some lonely spot between two big trees. With her are three other women, one of whom seems to be presenting her to the devil, who appears as the conventional figure of a horned and winged demon. In practice, however, the devil of the coven was a man dressed in black, who was sometimes called the Man in Black, for this reason. The “grand array” of the horned mask, etc., was only assumed upon special occasions.


A variant of this ritual was for the Man in Black to lay his hand upon the new witch’s head, and bid her to “give over all to him that was under his hand”. This, too, is recorded from Scotland, in 1661. Information about the initiation of men into witchcraft is much less than that referring to women. However, here is an account from the record of the trial of William Barton at Edinburgh, about 1655, evidently partly in his words and partly in those of his accusers, which tells how a young woman witch took a fancy to him, and initiated him:


One day, says he, going from my own house in Kirkliston, to the Queens Ferry, I over-took in Dalmeny Muire, a young Gentlewoman, as to appearance beautiful and comely. I drew near to her, but she shunned my company, and when I insisted, she became angry and very nyce. Said I, we are both going one way, be pleased to accept of a convoy. At last after much entreaty she grew better natured, and at length came to that Familiarity, that she suffered me to embrace her, and to do that which Christian ears ought not to hear of. At this time I parted with her very joyful. The next night, she appeared to him in that very same place, and after that which should not be named, he became sensible, that it was the devil. Here he renounced his baptism, and gave up himself to her service, and she called him her beloved and gave him this new name of John Baptist, and received the Mark.



The Devil’s make was made much of by professional witch-hunters, being supposed to be an indelible make given by the devil in person to each witch, upon his or her initiat-ion. However, it would surely have been very foolish of the devil to have marked his followers in this way, and thus indicated a means by which they might always be known. From the confused descriptions given at various times and places, it seems evident that the witch-hunters knew there was some ceremony of marking, but did not know what it was.


In witchcraft ceremonies today, the new initiate is marked with oil, wine, or some pigment, such as charcoal. However, as Margaret Murray has pointed out, there is a possibility, judging by the many old accounts of small red or blue markings being given, the infliction of which was painful but healed after a while, that this may have been a tattoo mark. Ritual tattooing is a very old practice; and some relics of this survive today, in the fact that people have themselves tattooed with various designs ‘for luck’. However, when persecution became very severe, it would have been unwise to continue this form of marking.


The most up-to-date instance I have heard, of the marking of new initiates, is the practice of a certain coven in Britain today, which uses eyeshadow for this purpose; because it is available in pleasing colours, is easily washed off, and does no harm to the skin. One wonders what old-time witches would think of it!


Source: “Lid Off The Cauldron. A wicca Handbook”, Patrica Crowther, 1992, Samuel Weiser inc., Maine. pp.34-




(Part 2)


To become a witch you must have a natural inclination to worship the Old Gods. It must be a feeling which springs from the heart and carries you on towards your goal, in exactly the same way it happened to the first witches thousands of years ago.


The approach must be in this manner. Any other attitude, such as vulgar curiosity, a desire for power over others, or the selfish intention of using magic to gain material ends, will only end in failure and disillusion.


The Old Gods are ancient archetypal images of the divine powers behind all Nature. They are the oldest gods known to man. Pictures of them are painted all over Europe and show the great influence they had, even at the Dawn of Time.


Just because they are so old, is no reason to believe they are in any way ‘out of date’. Our ancestors were no fools: their way of life and their culture is gaining more and more respect as the years go by. Continuous discoveries about their skills and beliefs growing admiration and amazement.


Their deities were a Mother Goddess and a Horned God, representing the twin forces of life: male and female, light and dark, positive and negative, Sun and Moon, etc. These complimentary aspects in nature are ‘fact’ and cannot be disputed. And, because the Gods are true representations of the divine powers behind all manifestation, they have endured through millennia, and will always endure.


Unlike many other religions, where contact with divinity is sought through prayer and meditation, witchcraft teaches development of the soul through the Eight Paths of the Witches’ Wheel. These ways are part of the Western Mystery Tradition. The West and the East are two very different places. Eastern religions teach their followers to look ‘within’ for enlightenment, and although the West uses this method in meditation, it is only ‘one’ of the Eight Paths. The Western mind looks ‘outward’ and seeks spiritual grace by helping others. Thus, the witches use their powers to help those in sickness or trouble.


The Awakening can begin as an urge which rises from the depths of the soul. A state of boredom or desperation, which every human being comes to at some point of incarnation, can become as a beacon to the spirit. It is born to the struggling soul and to the complacent alike. Many lives may be endured before it is realized that the true self must take the initiative and begin to fight its own way out of the Cycles of Incarnation, which, without the control of the Higher Self, may continue indefinitely. Once the realization is born, and the quest begun, the soul is on its way from manhood to godhood.


Regarding the Craft, it is wise to seek initiation from a ‘genuine’ coven. This is not as easy as it sounds, as genuine adherents do not seek converts, and therefore do not advertise for members. they believe that if a person is sincere and determined enough in their desire to belong to the Craft, they will, sooner or later, make contact.


There are, however, various ways of speeding things up a little, such as contributing to one of the privately printed occult magazines, which are usually run by people ‘in the know’. Or even placing a small advert in one of these papers. You can also write to the author of a book on the subject, and send the letter via the publishers. It might then be forwarded to a coven in your area, although I must add here that even if this happens, and you are invited to meet someone from a coven, it would not be indicative of entry.


There are certain conditions which have to be fulfilled, such as blending in with the personalities of the members, having read widely on the subject, a willingness to submit to a waiting period, usually a year and a day, among others. Yet these conditions are valid ones; you cannot expect to be accepted quickly, but you will know that the witches you meet have undergone similar obstacles themselves.


The ways of the witches are those of caution, especially where strangers are concerned. After all, who would admit a stranger to their home without an introduction, let alone to a temple of the Mysteries.


Care must be taken, too, in finding a coven which is in close ‘rapport’ with your own life-style, culture and character. But, once contact is made, there is hope in finding a group where conditions, on both sides, can be fulfilled.


Although some covens wear robes, the traditional way of working in the Circle, is to be sky-clad, or naked. When you are brought into the Craft, you enter as you were born, without clothes or ties of any kind. The first initiation is virtually an introduction to a new way of life. You are made a ‘Child of the Goddess’; you are shown the tools of the Craft; told the ways of working magic, and made to swear an oath to keep the secrets of the Art. This is called the First Degree.


The Second Degree is the initiation proper. This involves the concept of symbolic death and symbolic resurrection, when you are re-born with the new magical personality. A new name (of your own choice) is given to you which represents the transformation, and by which, henceforth, you will be known when in the Circle.


The drama of this mystery play implants its ideas firmly in the subconscious mind of the adherent, and the mystery, which is enacted on the material plane, sets the seal on the future. It is not to be supposed that by initiation and teaching you will automatically be ‘re-born’. A way will be shown, and knowledge imparted, yet the journey is always ‘alone’ and the true ‘will’ tested to the very brink of breaking point.


In a sense, when initiation takes place it is very much like daring Fate to do its worst. One has taken a stand: “I announce to all creation that I will endure to progress.”


In witchcraft the soul develops a deeper understanding of ‘being’. This entails practice, which is why the Craft has grades of advancement. The highest grade is the consummation of the mysteries, where ritual yields to what is termed, ‘The Secret of the Silver Wheel’. There is also the imparting of certain ‘secret’ words, which, in themselves, convey very little, but their secret intention ‘is’ important and gently ‘nudges’ the aspirant onward.


By: Alex Rigel Source: “An ABC of Witchcraft”, Doreen Valiente, 1973, Phoenix publishing inc., Wash. pp.203-4.


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Ten Questions To Ask Yourself Before Initiation Into the Craft

Ten Questions To Ask Yourself Before Initiation Into the Craft


Check list for a solitary practician thinking of the first degree… Ten questions you should ask yourself…..


OK, you have been at this for a year and a day. That is a long time, right? Long enough for you to know if you want to continue on this journey of the spirit. During this time you have seen all the seasons pass, the wheel has made one full turn. You should have celebrated all the Sabbats possible and as many of the Esbats that you could. You have read many books and learned a lot; so now it is time to review what you have learned on the first lap of your journey into the hidden world of the Craft of the Wise.


Review time, time to put it all into perspective before moving on. Are you ready for initiation? Only you know how well you have mastered the material, how well you are doing. It is all on your shoulders, are you ready for the responsibility of the first degree as a Priest/Priestess and Witch?


1.) How would you define Witchcraft? How would you define Wicca? What would you say if asked? Are you able to discuss the history of the Craft and how Wicca relates to Magick?


2.) Upon what premise does the moral foundation of the Wicca rest? Do you consider yourself a practician of the dark arts or the white or light magickal arts? Why do you think this?


03.) Explain what is ment by divination. Explain what is meant by the following terms: aura reading, palomancy, crystalomancy, magick mirror, runecasting, I ching? Have you found a favorite method of divination? What is this method? Have you become skilled at this, and how skilled? Do you consider yourself a Master of the Art? Are you practicing this form of divination for yourself and others on a regular basis, and if not, why not?


04.) Are you thoroughly familiar with some form of the healing arts? What do you know about the following: color or sound therapy, aromatharapy, herbal healing? Which of these have you studied enough to have become quite familiar with the healing art? Are you a Master of the Art? Do you intend to become a Master? Have you begun your hand-written herbal or other log of your healing practice?


05.) Have you accumulated all your magickal tools? How many of these tools have you made? What was given to you? Why did this object become a part of your magickal collection? Are these tools all consecrated? This should be done before you consider initiation. Are you knowledgeable enough about the uses of all these tools and/or weapons to be able to explain their uses to another?


06.) If someone, a friend perhaps, comes to you for help in the following areas, can you help them? The areas might be love, health, wealth, protection, uncrossing, legal aid, self-help or development. Could you devise a spell to help him or her? Could you include all the proper correspondences, talismans, stones, crystals, candles? Would you be able to cast the spell during the correct phase of the Moon, the most auspicious day of the week and hour of the day? Have you kept accurate records of your magickal work in your Book of Shadows or hand-written Magickal Diary? If not, why not?


07.) Are you able to perform the Cabalistic Cross, Middle Pillar, Lesser Banishing and the Lesser Invoking Pentagram Rituals? Do you do these regularly enough so any can be done without looking them up in a book? Are you keeping a dream diary? Have you begun your personal hand-written Book of Shadows?


08.) Are you familiar enough with any of the Pentagram Rituals to explain them to others?


09.) Have you composed at least two complete Sabbat rituals and a full or new Moon ritual, incorporating all the proper correspondences; astrological timing, proper god and goddess forms for the particular ritual, the correct candles, scents, invocations, etc?


10.) Can you explain why Wicca is important to you and why you wish to become a Witch and Wiccan? When you have mastered the above with confidence you are ready for an initiation into the first degree. You will be as knowledgeable if not more so, as any coven witch and more knowledgeable than nearly any hedge witch. Congratulations, you are ready for the big step, the step that will change your life forever, more so than even your dedication of your life to the God and Goddess.

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WOTC Extra – Maintaining Cohesion in a Solitary Practice

Maintaining Cohesion in a Solitary Practice


It can be very lonely working as a solitary Wiccan, no matter what your reasons for the solitary path may be. At times it can seem that there are more obstacles, more frustrations, more opportunities for self-doubt. It’s all too easy to let your practice become lax and unfocused, because there’s no one else to monitor your progress and encourage you when you need it.

Giving yourself smaller daily rituals to engage in – no matter how short and simple they are—keeps you in touch with the gods and your spirituality on a more regular basis. If you touch the Divine on a daily basis, it’s much easier to touch the Divine on the big occasions. The human mind can be remarkably apathetic when it comes to actually stirring ourselves to do something requiring energy and input. Doing a sabbat every six weeks can be a really huge undertaking if you haven’t trained yourself with baby steps in between.

Wicca should never be something you take time out of your regular life to practice. The point of a spiritual path such as Wicca is to incorporate your spiritual practice into your daily life without fuss and drama. Your spirituality should inform your thoughts, opinions, and action in daily life as well as in ritual. Practicing Wicca every moment of the day should make your life more harmonious, not more complicated.

So often a solitary Wiccan becomes more of a philosopher than an active participant in the dance of life. It can be very easy to think about Wicca, and to slowly cease your actual ritual practice. While thinking and reflecting upon your spiritual evolution is essential to further development, maintaining your regular daily practice is paramount. Your ritual practice is your interface with the world beyond.



Solitary Wicca For Life: Complete Guide to Mastering the Craft on Your Own

Arin Murphy-Hiscock


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Let’s Talk Witch – Growing as a Solitary

Let’s Talk Witch – Growing as a Solitary

To offer recognition of the divine feminine, to show one’s respect for nature, to have the opportunity for self-improvement and self-self-empowerment, and in appreciation of the decentralized aspects of the religion – these are all common reasons people choose to practice Wicca.

How do we define the goal of Wicca? A common answer is “to serve the gods.” We work with the gods, not for them. And while this is one of the goals of Wicca, it is not the only purpose. You can serve God or gods in any other religion. What makes Wicca unique?

Scott Cunningham titled one of his books Living Wicca, and this wonderful phrase encapsulates what Wicca truly is: Wicca is more than a practice—it’s a way of life. To live Wicca means living in awareness, in peace, in balance, and in harmony. It means living with the goal of every action contributing positively, and every situation teaching you something. It means being mindful, sincere, and true. Living Wicca means recognizing the Divine in everything that surrounds you, and always being able to feel your connection to the gods and the universe.

The true goal of Wicca is to create a way of life that brings you to this state. That state isn’t an end; it is a means by which you can improve your life and maintain the harmony so essential to a better life and a better world.

Solitary Wicca For Life: Complete Guide to Mastering the Craft on Your Own

Arin Murphy-Hiscock


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Let’s Talk Witch – Characteristics of a True Witch

Fairy Comments & Graphics

Characteristics of a True Witch


In general, “witch” is a term that refers to a female sorcerer or wizard. However, a sorcerer or a wizard is usually a male who is inclined to be manipulative in his craft. A witch, on the other hand, is a deeply religious individual who is usually pure in heart and practices witchcraft through combining meditation and spiritual elements. In addition, a witch is a gifted individual who may seem to have supernatural abilities. A witch displays compassion and practices witchcraft without any hidden motives. More often than not, a witch works for others who are suffering and in pain, bringing them relief and comfort.

Generally, a witch is often misunderstood as an evil individual and maligned for bringing unfortunate circumstances to another person. However, in today’s society, witches along with their beliefs and practices have regained their lost ground and earned the respect of the society. The term witch is now being brought back to its old name, Wicca.

There are several characteristics of a true witch. By true, it means a witch whose beliefs and practices correspond with the Wiccan Rede, “As it harm none, do as thou wilt.” For instance, a witch employs witchcraft for healing, especially of unexplained health problems. Normally, a witch uses her personal abilities or powers combined with energies from candles, herbs, stones, and other natural materials. A witch employs witchcraft to ameliorate mankind as well as the world. A witch does not hurt people and more importantly, she does not worship the devil.

A witch derives her strength primarily from nature including earth, water, air, and fire. She believes that water is able to purify; fire is able to cleanse and transport an individual into the spiritual world; and air enshrouds an individual and lifts them to the freedom of the skies and divine immenseness. A witch believes that the air unites with her spirit, allowing it to float in the sky freely. A witch reaches an uplifted state through perseverance and meditation. In some cases, a witch is born with special talents that allow her to achieve an uplifted state more easily than other individuals.

In reality, a witch is not a wicked being or an ugly hag as depicted in most books, movies, and other forms of media. She is just an ordinary looking person who can be your next-door neighbor. She can be a hardworking housewife who attends to the needs of her family and does daily chores.

A witch also has emotions although she can function at a larger level rather than personal. For instance, if she is sad, it can be caused by the world’s suffering and not just because of a personal matter.

A female witch is different from an ordinary woman in the sense that the former can connect with her goddess. This connection is intended for her soul to achieve a state of oneness.

A witch carries out her craft by utilizing a number of rituals alone or with a coven. More often than not, rituals are done in an altar room filled with the smell of incense while candles are lit, and chant or incantations are spoken. Witchcraft rituals usually involve meditating while staring into the candle flames. Once a witch enters into a trance, she dances with the power of the fire coming from the candles. Consequently, she sees images in her head that become a permanent part of her psyche.

A true witch does not do anything to utilize witchcraft to damage a living or non-living thing. Given that a witch believes that retaliation can be a lot worse than her act. A true witch believes that whatever you do, regardless if it is good or bad, will come back to you threefold.

Although it can be difficult to determine if someone you know or someone who lives just next door is a witch, some witches wear a Pentacle or pentagram, which looks like a five-pointed star. A pentagram is a symbol that represents the five elements of nature. It does not represent the worship of anything but nature.

Witchcraft: A Beginner’s Guide To Wiccan Ways: Symbols, Witch Craft, Love Potions Magick, Spell, Rituals, Power, Wicca, Witchcraft, Simple, Belief, Secrets,The … For Beginners To Learn Witchcraft Book 2)

Sebastian Collins

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Let’s Talk Witch – Ethics

ᑕᙓᒪ♈ᓰᑕ ᙅᖇᗝᙡ

Let’s Talk Witch – Ethics


Much has been written about magical ethics. Usually a list of clear dos and don’ts and thou shalts. The Wiccan Rede—” An it harm none, do as thou will”— and the three-fold law—” what you do comes back to you three-fold”— get bandied about as being the ethical pillars of Witchcraft. As I’m not Wiccan I don’t subscribe to these ideas.

In the 1950s Doreen Valiente wrote a lovely poem called The Wiccan Rede. It drew on many sources including a poem from Aradia: Gospel of The Witches by Charles Leland, some Aleister Crowley material and older teachings. The last part, often referred to as the Rede is the well-known “an it harm none, do as thou will” although the whole thing is often reworded to mean “do whatever you like as long as you’re not hurting anybody”. I believe that in a time when witchcraft was being redefined and made out to be something nice and benevolent, it may have been important to defuse outside ideas about what witches do and make them appear “good” by instilling a moral code of sorts. The Wiccan Rede only applies to Wiccans however, not all witches or magicians.

Many following the Rede try to never think ill about anyone or use it as a reason to become vegetarian. The problem I see is that “harm none” includes yourself. Some blood and body types aren’t suited to a vegetarian diet. In addition every breath or step you take on the earth may be harming small creatures and organisms. Does this mean that we only apply “harm none” to those creatures we choose? If so, who decides what can or cannot be harmed? What is the criteria for a bug or organism to be added to the “none” category?

Harm None is also the wrong part of the rede to be focused on. Of the eight word shortened version, Harm None is the least. Will is the important part, this is discussed further later on.

The other thing about the Rede is that the word ‘rede’ means advice. Not rules, not law and not even guidelines. Jack Sparrow’s Pirate Code has more credence. The Rede is more akin to your Auntie pulling you aside to talk about boys (or girls). She’ll tell you what she thinks you should do, she may even tell you some of her horror stories. Her advice may be valid and sound but in the end the decision to act on her advice is all yours.

The three-fold law is, in some form or another, the golden rule in every culture. In Christianity the Bible states “as you sow, so shall you reap” and “an eye for an eye”. The Hindu and Buddhist faiths know it as Karma. Although Karma is not the cosmic instant reward and punishment system that New Age thought promotes it as, if you want to understand Karma, learn about it from the Hindi. Modern colloquialism expresses it as “what goes around, comes around”. However it is referred to, by whichever culture, it speaks of a consequential result for what you do in life.

In Witchcraft the three-fold part is often misunderstood. I read a blog post about how you should give money to a witch because of their three-fold law. If you give them $ 10, you’ll get $ 30 back. In the same vein if you do something bad it will be three times worse for you. The mistaken belief is that the three fold will come back at you three times when for those who believe in it, it’s on three different levels— Mind, Body and Spirit.

I’ve found that there is often (but not always) a backlash. In physics— every action has an equal and opposite reaction, in Witchcraft it’s not necessarily as simple as it’s made out to be. There is also a theory that the threefold law was introduced as a way to keep beginners and learning witches safe from themselves.

It’s frequently stated that you shouldn’t interfere with another’s will. That you can’t or rather shouldn’t do a spell that will affect another without their permission. This is often said by people who then send healing energy all around the place without being asked for it and don’t see their own hypocrisy. I personally believe that it’s rarely a good idea to cast a spell regarding another person. Even if it’s “for their own good”. Who are you to decide what is best for another person? Who died and made you a God? They may have a life lesson going on, something that they need to learn from or learn how to cope with in order to grow. By ‘helping’ them you may in fact be harming them by preventing their own personal growth. It’s also a slippery slope, once you start ‘helping’ people, you can’t stop and it’s a short step away from interfering. This is different from binding and cursing but we’ll delve into that later.

Unless you belong to a faith that has its own ethics, you need to figure out what is ethical or not for yourself. Many people will assume that as a witch, you follow their system, or that witches are automatically Wiccan or Pagan and that you must subscribe to their own personal moral code in order to call yourself that. When it comes down to it, you need to ignore all the “know-it-alls” and be true to yourself. If you do ‘bad’ things there may be a backlash, but sometimes it’s worth it. Only you can know that for sure.



The Common Sense Spell Book

Debbie Dawson


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Witchy Comments & Graphics



The following personal manifesto was presented by Paul V. Beyerl to the 1987 Harvest Moon Celebration in Woodland Hills, California. It was in no way written to represent a set of laws to govern the behavior of others, but only as an open discussion of personal ethics to provoke thought and communication.

A WITCH’S PERSONAL MANIFESTO demands these things as a Witch:

– I must pursue my Highest Ideals
– I must strive to elevate my ethics
– I must be as good as my word
– I must demand integrity of myself
– I must be willing to suffer for my religion
– I must willingly embrace discipline
– I must develop financial responsibility and independence
– I must be able to pay my bills
– I must pay attention to my diet & intake of food
– I must LIVE the Hermetic Principle
– I must respect the astral
– I must approach ritual with great care
– I must see ritual work as a disciplined art form
– I must consider seriously the ramifications of reincarnation
– I must conserve fuels
– I must recycle whenever possible
– I must not litter, not even a cigarette butt
– I must avoid negative energy, even within my own thoughts
– I must avoid placing blame for any of the events in my life
– I must take responsibility for my ill health
– I must take myself seriously
– I must have humor
– I must live with my eyes open and my feet grounded

I demand these things of myself as a member of the Wiccan Community:

– I must support the work of making Wicca a respected religion
– I must expect financial accountability from those groups to which I donate
– I must stop the mockery of other religions (including anti-Christian sentiment
sometimes found in modern Paganism)
– I must not support religious plagiarism (such as the teaching of shamanism by
those who have never experienced the wilderness nor studied from a real
– I must be respectful of all other’s ritual forms
– I must separate myths and reality in our history and in our future
– I must work to contribute towards a reputable public image of Wicca
– I must protest against pagans who use shock tactics in dealing with the public
– I must upgrade standards of Wiccan education
– I must support serious research of our religious heritage
– I must demand quality in pagan literature, newsletters and books
– I must support the assembling of libraries
– I must not be a religious isolationist and I must work to remove pagan ghetto
mentalities from our communities
– I must demand provocative, challenging workshops over entertainment
– I must share my knowledge and skills
– I must make Initiations increasingly difficult, challenging and rewarding
– I must consider the amount of education other religions expect of their clergy
when planning Wiccan training
– I must be willing to network
– I must remain in contact with pagans in other places

I demand these things of myself as a Priest/ess:

– I must prepare for the deaths and burials of our peoples
– I must provide for the future of my consecrated tools beyond my physical death
– I must work towards the establishment of legal ministries
– I must provide for children and their education
– I must provide for the survival of my Tradition

I demand these things of myself as a Wiccan citizen:

– I must promote community service, being of help to all peoples regardless of
their beliefs
– I must be willing to be political
– I must be a knowledgeable, active voter
– I must respect and utilize the system
– I must find value in the political system in which I live or work actively to
promote change
– I must be aware of the world perspective
– I must extend myself to world poverty and hunger


Categories: Articles, Daily Posts, The Witch, Witchcraft | Tags: , , , | 2 Comments

The Charge to New Initiates

Witchy Comments & Graphics

The Charge to New Initiates

O Thou who hast declared intent to become one of us, hear then that which thou must know to do: Single is the race, single of men and of Gods, from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing but the Gods stay forever. Yet we can, in greatness of minds, be like the Gods. Though we know not to what goal by day or in the night, Fate has written that we shall run beyond all seas, and earth’s last boundaries. Beyond the Spring of night and the Heaven’s vast expanse there lies a majesty which is the domain of the Gods. Those who would pass through the Gates of Night and Day to that sweet place, which is between the world of men and the domains of the Lords of the Outer Spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure.

HEAR THEN THE LAW: That thou lovest all things in nature. That thou walkest humbly in the ways of men and the ways of the Gods. Also it is the law that contentment thou shalt learn, through suffering, and from long years, and from nobility of mind and of purpose.

FOR THE WISE NEVER GROW OLD. Their minds are nourished by living in the daylight of the Gods and if among the vulgar some discoveries should arise concerning some maxims of thy belief in the Gods so do thou, for the most part, keep silent. For there is a great risk of those who straightaway vomit up that which they hast not digested. And when someone shall say to thee, thou knowest naught and it bites thee naught, then knowest thou that thou hast begun the work. And as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested

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