The Magic of Witches’ Runes: A Complete Guide (One Person’s View)

Witches’ Runes are a mystical tool that brings the ancient art of divination into the hands of modern-day witches, seekers, and those curious about the unseen forces at play in the world. Unlike traditional Norse runes, Witches’ Runes are a more recent development, blending symbols that are deeply connected to nature, intuition, and the cycles of life. Each rune in the set holds its own unique energy and meaning, making them a versatile and powerful tool for anyone interested in connecting with their inner wisdom.

If you’ve ever felt a pull toward the unknown or a desire to tap into the magical currents that flow around us, Witches’ Runes might be the perfect companion on your journey. They’re simple yet profound, offering insights that can guide you through life’s twists and turns. Whether you’re a seasoned practitioner or someone just beginning to explore the mystical arts, these runes offer a gentle yet potent way to connect with your intuition and the energies of the universe.

The beauty of Witches’ Runes lies in their accessibility. Unlike some forms of divination that require extensive study, these runes are straightforward and user-friendly. They invite you to trust your instincts and let the symbols speak to you in a way that’s personal and meaningful. So, if you’re ready to dive into the world of Witches’ Runes, prepare to unlock the secrets they hold and discover the guidance they have to offer.

The Origins of Witches’ Runes

How Many Runes Are in a Witches’ Runes Set?

Using Witches’ Runes for Divination

     Many Subtopics

Incorporating Witches’ Runes into Magickal Rituals

Many Subtopics

Creating Witches’ Rune Amulets

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History of Tarot

The origin of Tarot and its everyday uses

By Christine Payne-Towler

This work began in 1970 when I purchased a used deck of the 20th Century Tarot in a book shop in Salem, Oregon. I was a freshman in college. With parents who were both therapists, I instantly recognized that Tarot was a tool with great potential for helping people grapple with the changing circumstances in their lives.

Soon I returned to the book shop to buy Volume 6 of the Brotherhood of Light Encyclopedia, entitled The Sacred Tarot. From there I learned about the connections the cards have with letters, numbers, astrology and a host of other symbol systems from antiquity. Naturally, I sent for C.C. Zain’s deck and began memorizing all the correspondences. Finding others who were using different Tarot decks made me conscious of the need not to put all my eggs in one basket, so I started searching for other decks that were constructed with these correspondences in mind. Soon the Thoth Tarot and the New Tarot for the Aquarian Age joined the first decks on my table, and I was plunged into a twenty year passion that continues to this day.

When I discovered that I could buy Tarot decks directly through U. S. Games Systems, I became a collector. I also employed all the decks I could make sense of in my private practice with clients, students and study groups. Playing with them in terms of real-life situations as I conducted readings gave me the opportunity to see how their similarities and differences operated with different psyches and psychologies.

Collecting decks only multiplied my questions about which versions were traditional and which were innovative. Since my first exposure to Tarot reflected the Hermetic influence of the Click here to read this rest of this article on the History of Tarot

Witches and Wiccans: A New Take on the Great Debate

Author Taryn Anu

Wicca and Witchcraft are by nature surrounded by myths and misconceptions, and though we often try to clear up such misconceptions, there are some issues upon which even we in the pagan community cannot agree. “The Great Debate, ” as those like myself jokingly call it, is one such matter that is at a stand still. In The Wicca Handbook by Eileen Holland, published in 2000, she states, “All Wiccans are witches, but not all witches are Wiccan.” This statement is based on the assumption that all Wiccans must practice witchcraft in their worship, but that witchcraft can be practiced without the moral code or spiritual purpose of Wicca.

However, in The Complete Idiot’s Guide to Wicca and Witchcraft Third Edition, published in 2006, writers Denise Zimmermann and Katherine A. Gleason, along with reviser Miria Liguana, state that “Not all Wiccans are witches, and not all witches are Wiccans, but a lot of them are.”

Instantly there is a giant rift formed between subscribers to either idea. At first glance, one could easily say that it must be a matter of opinion. I would say that is untrue, though to prove my point entails a little bit of research.

First, we will begin by addressing the simplest issues. What is Wicca? What is a witch? According to The Complete Idiot’s Guide to Wicca and Witchcraft, a witch is someone who uses magic in everyday life, and Wicca is an earth based religion that honors both the God and the Goddess. Of course, these definitions can be expanded upon, but to do so would mean going further down the path of exploration, which makes identifying their differences more difficult as paths diverge and converge. So, we’re just going to stick with the barest forms of each. In other words, what makes you either a witch or not, a Wiccan or not.

Next, let’s take a look at what practicing Wicca entails. Some say that by engaging in Wiccan ritual you are practicing magic and therefore by default must also be a witch. However, ceremony is not witchcraft. Most, if not all, religions hold firmly to some type of ceremony. This does not translate to witchcraft or spell craft. So what separates ritual from witchcraft? In order to better understand exactly what Wiccans use in everyday practice, we must delve further in its basic examination.

Let’s examine what ritual is in its most basic form. Wiccans rely heavily on the use of rituals in their daily lives and worship. “Ritual”, by definition from The American Heritage Dictionary is: 1. The prescribed form of a ceremony, 2. A system of ceremonies or rites, 3. A ceremonial act or a series of such acts, 4. A customary or regular procedure. Nowhere in this definition of there mention of witchcraft or spell craft. In fact, there is not mention of anything remotely linked to witches at all.

Now, the definition from the same dictionary for witchcraft is magic and sorcery, and we have established from The Complete Idiot’s Guide to Wicca and Witchcraft that a witch is someone who uses magic in everyday life. So, in their more basic definitions we have already found that witchcraft and ritual are different.

Let us take a look at Wicca. The great debate revolves around Wiccans by default practicing witchcraft. So, in order for us to get a clear view of the issue, we must look at the cornerstone of all Wicca, the Rede. Of course, varying traditions and paths of Wicca have evolved to be more extensive than the Rede. However, it remains the indisputable separator of Wicca from other pagan paths, and in order to follow Wicca in any of its eclectic forms, one must subscribe to the Rede’s laws. Looking closely at the Rede, we find beautiful poetry mixed with wise words as in verse two, “Live an’ let live / fairly take an’ fairly give, ” that not only give us advice but also offer simple instruction on practicing as a Wiccan. Never take without giving back, and take only what you need. Live and let all other life live.

There also seems to be other more extensive verses on how to practice Wicca, examples being verse six through thirteen. In verse twenty-three the Threefold Law is spoken of, akin to Karma, and in verse three one is instructed to cast a circle three times to keep evil out. The only verse that could even remotely be labeled as magic is three, but as we’ve established, that does not necessarily mean magic is involved. Casting a circle is simply a ritual in which magic can be included. The Rede also states that to bind a spell one must speak it in rhyme, but I believe this is to advise Wiccans on spell casting should they choose to use this type of magick in their work.

Finally, I’ve demonstrated that nowhere in the practice of Wicca is there a mandate that magic must be used, but before we can completely solve this debate, we must examine what is magic. Again, let us look at the definition of the word. Using The American Heritage Dictionary we learn that magic is the art that purports to control or forecast natural events, effects, or forces by invoking the supernatural through the use of charms, spells, or rituals. Immediately, one could claim that said invocations using ritual constitutes magic, but as I stated before, many religions use ritual in their practice. That fact combined with the definition of ritual boiling down to a ceremony or series of ceremonies shows conclusively that just because magic is used in ritual doesn’t mean that a ritual must be exclusively magic.

At last, we can apply our gathered logic to our original issue. I have proven that (using the law that to be Wiccan in its simplest form means one must follow the Wiccan Rede) Wiccans must perform some type of ritual in their worship. I have also proven that witchcraft is the active practice of magic, which can be explained spiritually as the manipulation of energy or by definition as the purported control on forces through charms, spells, or ritual. However, going back to the basic definition of a ritual demonstrates how ritual does not have to include the practice of magic. In fact, most consider ritual to be more of a celebration of your spiritual path rather than manipulating energies. (Stay with me!) Applying the same logic to Wicca shows beyond a shadow of a doubt that to be Wiccan means engaging in some sort of ritual but not necessarily magic.

There are those who will claim that the origins and meanings of the words “Wicca” and “witch” change everything I have just presented. At this point, though, I don’t think the words’ origins matter. We are not talking about the practicing differences or similarities of our predecessor witches and Wiccans. The meanings of words change over time, so it is the modern context with which we should be concerned. I know much of following any pagan path is remembering and holding true to its roots, but I firmly believe in the evolution of religion. Not to mention that Wicca is not even an ancient religion at all, no matter where its roots come from (but that is another article for another time) .

The Goddess has had many names and faces over the centuries, after all. Too often do we cling to the past because we are afraid of the future. So what if Wicca and witchcraft were once one and the same? So what if they have evolved into two different practices? So what if Wicca is a modern, fairly young religion with really no ancient roots and often categorized as New Age?

So what?

We need to accept that our religions, our words, and their meanings are constantly changing. Why fight to stubbornly stay constant when all one has to do is experience the Wheel of the Year or look back at the history of nature to see that the world and everything in it is far from unchanging? Wicca is about spirituality and a journey along the path. Whether you perform magick in the sense of witchcraft or simply religious rituals to celebrate your spirituality, the journey is yours all the same. We should embrace all the things that make what we each do unique, rather than fighting to lump them all together.

So celebrate yourself if you are a Witch and a Wiccan, and celebrate yourself if you’re simply a Witch, and celebrate yourself if you sorely practice Wicca! Celebrate just because you’re on that journey, and revel in all the similarities and differences we share!

Witchcraft Acts

In England, Scotland, Wales, and Ireland there has historically been a succession of Witchcraft Acts governing witchcraft and providing penalties for its practice, or—in later years—rather for pretending to practise it.

Wicca and Neo-Paganism

Neopaganism covers a wide range of belief systems which have emerged in the past 50 years, primarily in the UK, Europe, and the United States. This includes the better known Wicca, which is a synthesis of traditions from the British Isles, as well as many less visible groups which draw inspiration from other parts of the world. Based on folk-lore, traditional spiritual practices, anthropology, and a synthesis of esoteric systems, Neopaganism does not have any sacred texts of the same vintage as other religions, although unverifiable claims have been made in a couple of cases (e.g. Aradia, and The Gardnerian Book of Shadows).

Rather, the books presented here are source texts of Neopaganism, and other books which deal with related topics. Many of these books contain outdated or speculative material, and some of the texts here are the product of the Renaissance witch hunters. As a whole, the books here are of historical importance rather than a roadmap to modern pagan practice, and shouldn’t be construed as such. As always, we encourage readers to think critically.

Descriptions of contemporary Neopagan practice and beliefs can be found in the Internet Book of Shadows section of this site.


Twentieth Century

The Books of Gerald Gardner

The Gardnerian Book of Shadows
The Book of Shadows is a Wiccan text which is maintained by the initiated in manuscript form. A Book of Shadows contains description of rituals, spells, and other knowledge. This tradition was carried on by Gerald Gardner, who (depending on the account) either synthesized Wicca, or took it public, during the 1950s.

The White Goddess
Robert Graves’ primary contribution to modern Neopaganism.

The works of Margaret Murray
An essay by J.B. Hare.

The Witch-Cult in Western Europe
by Margaret Murray [1921]
Were there ever REAL witches? If not, what were all the witch trials about? And how about those fairies? Murray tries to answer these and other questions objectively with plenty of documentary evidence. She is often cited as a primary source for Gerald Gardners’ ideology.

The Golden Bough
by Sir James Frazer [1922]
A massive study of the mythological cycle of the Godesses’ lover, the solar God who dies and is reborn. The Golden Bough had a huge influence on Margaret MurrayRobert Graves and Gardner.


Victorian

Aradia, Gospel of the Witches
by Charles G. Leland [1899]
Evidence of a surviving underground Italian pagan religion?

Etruscan Roman Remains in Popular Tradition
by Charles G. Leland [1893]
Stregheria is Italian traditional witchcraft. These are considered historical source documents of the Wicca movement. Some contemporary scholars have questioned the authenticity of Lelands’ scholarship. Recent publications by Raven Grimassi have also added a great deal of depth to the subject of Italian witchcraft. See www.stregheria.com [external site] for more information.
 Gypsy Sorcery and Fortune Telling
by Charles G. Leland [1891]
Leland investigates another traditional system of magic, that of the Rom, or Gypsies.

Letters on Demonology and Witchcraft
by Sir Walter Scott [1885].
Scott covers much of the same evidence for the Witch cult as Murry (albeit in a more popular style). Scott draws few conclusions other than that our ancestors were extremely superstitous.

The Sorceress
by Jules Michelet, tr. by Alfred Richard Allinson [1939]
The story of witchcraft from the medieval to the 17th century, as a covert women’s rebellion which led to modern science and medicine.


The Burning Times

From the 14th to the 17th Century a hysteria spread across Europe which involved torturing and executing people based on accusations that they were witches. Whether any actual practicioners of a pre-Christian pagan tradition were persecuted as the result of a witch trial is up for debate. These books and texts are period documents which illustrate the methods, rationale (such as it was) and history of this persecution. They shouldn’t be taken as illustrative of Neopaganism, but as a warning about religious tolerance and the fragile nature of justice.

The Malleus Maleficarum
[1486], translated by Montague Summers [1928]
The best known witch-hunt manual, a primary source of information on this chilling subject.

Dæmonology
by King James the First. [1597] With Newes from Scotland [1591]
Two texts, one an essay on demons and other denizens of the night, the second a broadside with an account of a famous witch trial from the same period.

The Witch-Persecutions
Edited by George L. Burr [1896].
A short collection of translations of historical documents of the witch craze.


Druids

Although little is actually known about the Druids, that didn’t stop 18th and 19th century intellectuals from building a romantic mythology around them. This was closely associated with the rebirth of Celtic nationalism, as well as the Romantic and Gothic movements. This body of fact and speculation later became a central source of modern Wicca and Neo-Pagan belief and practice.

Irish Druids and Old Irish Religions
by James Bonwick [1894].
A scholarly perspective on the Druids in Ireland, weaving together strands of mythology and anthropology to build a picture of ancient Irish paganism.

The Veil of Isis or Mysteries of the Druids
By W. Winwood Reade [1861]. 277,613 bytes
A typical example of the romantic and misconcieved mid-19th Century literature about Druidry. We now know that the construction of Stonehenge preceded the historical Celts by many centuries.

The Religion of the Ancient Celts
by J. A. MacCulloch [1911]
An authoritative and factual study of ancient Celtic religion, including extensive material on what is actually known about the Druids.

The Barddas of Iolo Morganwg, Vol. I [1862]
The Barddas of Iolo Morganwg, Vol. II [1874]
Iolo Morganwg was one of the first to revive Druidry in the 18th century; however, it is questionable whether these texts are as old as they claim to be. These are nevertheless considered primary source material for the modern Druid revivial.


Antiquity

The Syrian Goddess
translated by Herbert A. Strong [1913]
Lucian of Samosata’s late classical account of Goddess worship, referenced by Robert Graves and other writers as a primary source of information on worship of the Ancient Near Eastern Goddess.

Miscellaneous

The Book of Hallowe’en
by Ruth Edna Kelley [1919]
Learn about Halloween and its pagan roots.

Irish Witchcraft and Demonology
by St. John D. Seymour [1913].
This is a fascinating study of the witch-persecutions in Ireland, along with accounts of paranormal activity.

 Pagan Prayers
by Marah Ellis Ryan [1913]
Traditional spirituality from around the world.

Click on hyperlinks for more detailed information

Witches Answer to Witchcraft Questions

I have books about Witchcraft some I have had for years yet only getting around to reading them now. This is one of those books. “A Witch’s Book of Answers” is an outgrowth of the Open Sesame e-list hosted by Cerelia and me, along with Ororo since 1999. This book is based on actual questions asked on the list over the years — and our responses to them.” As I am reading it the Muse, Calliope, who inspires and guides me quite often on what to post on here she helps with spell wording, new rituals for Esbats and Sabbats, or basically anything I maybe writing, coloring, painting, etc in short she advises me or inspires me anytime I need or want to be creative Calliope whispered in my ear that she would let me know what gems I should pass along to you from A Witch’s Book of Answers.

A Witch’s Book of Answers

By Eileen Holland and Cerelia

Copyright 2003

Page 5 — “Who can be a Witch? Anyone who can find his or her way to the Goddess — and is willing to spend the necessary time reading, studying, learning, and practicing — can be a Witch. A Witch must have patience, imagination, compassion, focus, and willpower.”              by  Eileen

Page 6 —- “What type of attitude should a Witch have? To me, the most important thing that anyone can believe is, “I like myself.” You must like yourself and respect yourself in order to like and respect others. You must be able to do this first, and then take responsibility for your actions.” by Cerelia

“A big part of being a Witch is having respect for yourself. This includes never allowing anyone to mistreat you, physically or otherwise. No Witch should ever tolerate violence or abuse.

I recommend this book for any witch that has a question but cannot find the answer. While this book does not answer every question about Witchcraft, The Craft, The Old Ways or whatever label I any you choose for your path because thank the Great Mother and Great Father we do not follow a religion rather we walk a spiritual path that for the most part we forge a head they way we feel is right to us.

Unrealistic Definitions of Witchcraft

As a Witch or Pagan or however you refer to yourself while walking your magickal and spiritual path we have faced an uphill battle for acceptance for centuries and still do. So, I decided to do a general search for the definition of Witchcraft and was astounded by what I found. Here are a few examples along with the hyperlink from my general search-

Source: Data from Oxford Languages:

witch·craft
[ˈwiCHˌkraft]
noun
witchcraft (noun)
the practice of magic, especially for evil purposes; the use of spells:
“children and goods were believed to be vulnerable to the witchcraft of jealous neighbors”
Similar:

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  • (in a modern context) religious practice involving magic and affinity with nature, usually within a pagan tradition.
  • bewitching or fascinating attraction or charm.

Source: merriam-webster.com

1athe use of sorcery or magic
bcommunication with the devil or with a familiar
2an irresistible influence or fascination
3arituals and practices that incorporate belief in magic and that are associated especially with neo-pagan traditions and religions (such as Wicca)
Practitioners of Wicca … use the tools … such as the broom (a purifying symbol), the wand, candles, crystals and the knife …. They refer to their practices as witchcraft …Lesley Wright

b: or less commonly Witchcraft a tradition or religion that involves the practice of witchcraft

Feminist witchcraft sees women’s oppression and environmental abuse, which they argue are intimately linked, as firmly rooted in patriarchal religions. —Wendy Griffin

Wicca, which emerged in the 1940s in England, is the original form of modern Pagan Witchcraft.
-Meg Yardley

Please go look for yourself on how our spiritual and magickal paths are defined.

General Search for the Definition of Witchcraft

Witchcraft today…Has it affected you? c.2020

Witchcraft today is going strong. Most people think if you are practicing witchcraft is has to be evil when in truth its actually how you practice it.

I am firm believer in practicing witchcraft and practice it in the light. I know most people get scared and walk away from you. Well, that has happened to me since I have begun this journey. I am also a spiritual medium and I have lost so called friends from finding that out.

Do I care? No, they didn’t deserve me in their life. Witchcraft and mediumship is very important to me. I live my life the way I want to and I don’t need anyone’s approval for that. Accept me as I am or I don’t or need you in my life.

So, has this happened to you? I am sure it has but you know what don’t let it get you down. Just keep going and hold your head up.

Blessed be,

Melinda

Amanda and Kevin Handfasting

Congratulations to Amanda and Kevin!!!!

Thank you so much for sharing your special day with all of us! Also, for the open invitation to visit you.

Amanda and Kevin in Devon with the Exeter Morris Men dancing and the Hurdy Gurdy man and medieval musicians from Exeter also.

If anyone who is passing through east Devon and would love to say hello you are very welcome.

Lady Beltane you can give my business email if you like it’s theminifarm444@gmail.com

(Side Note from LCB: There are 4 videos also but I have not figured out how to download them than find out where they saved on my desktop computer. When I find them and figure out how to get them accessible to post I will share them.)

The Five Elements Symbolism and Meaning

The nature of symbolic languages is that they must, of need, touch on all corners of creation and bind life into a framework. The word symbolism actually comes from two Greek terms that rather unpretentiously means “throw together.”

From this we get the loftier Webster definition that says a symbol suggests or represents something else. In this case we are sneaking a peek through history’s red curtain (shhh don’t tell) at the bare bones of the Five Sacred Elements.

These energies – Earth, Air, Fire, Water and Spirit – “throw together” all of creation. That’s one heck of an evolutionary salad, and it has affected human transformation since the dawn of time.

The 5 Elements

The Greeks, ever waxing philosophical, were among one of the great civilizations to put the concept of Elemental energies into a functional context.

Thankfully you won’t need to pull out your toga to grasp the fundamentals (unless you want to – in which case, we expect an invitation).

Effectively they wrote that EarthAirFireWater and Aether (Spirit or Quintessence) make up everything in the world. Alchemists of the time then made four triangular symbols to represent all but Spirit, whose form remains elusive even with all our technological gee-gaws.

Using the Greek model, Earth is the most material and mundane. Let’s face it – a rock is a rock and pretty straightforward (unless you’re talking about spiritually charged crystals, but that’s a topic for another article).

Nonetheless without this cornerstone the remaining elements could not function. Consider that Earth’s atmosphere is what gives us air, food, living waters, etc. Take that away and the remaining picture is pretty grim.

Water is the next element, followed by Air and Fire, building toward the refined pinnacle of Spirit that acts as a nucleus for this magical party.

In many metaphysical traditions learning mastery over one or more elements is part of classical training, but to master anything you must first respect it and second understand all its diverse facets.

If the Medicine Man says you’re not ready to play with fire – LISTEN or the Fire spirit will teach you the hard way.

Symbolism Correspondences

Invoking the 5 Elements

5 Elements Metaphysical Correspondences

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The 13 Principles of Wiccan Belief

In the 1970s in the United States, a coalition of Wiccan groups banded together and set to put and end to misconceptions about Wicca. For too long, they thought, Wicca had been subject to uninformed stereotypes, stigma, and lack of proper recognition. So, what are the thirteen principles exactly?

The Thirteen Principles of Wiccan Belief were a summation to clear up misconceptions about Wicca and they outlined concepts such as: non-harm, disassociation from the devil, acknowledging the power of nature and the spiritual world, and living in harmony with the universe.

They also covered some societal issues like environmental responsibility and equality of the sexes. The federation wanted to communicate what Wicca was, and also what it was not.

The Principles are monumental because Wiccans and neo-Pagans are loosely organised and often can never agree. However the 13 principles of Wiccan belief forged an agreement among these diverse groups. The legacy of this historic agreement still lasts today.

Origination of the 13 Principles of Wiccan Belief

Click here to read the rest of this article found on wiccangathering.com

Wiccan (Witch/Pagan) Values

The Triple Goddess and Horned God Symbols

Duality of the Divine

Wiccans honor the duality of the divine through understanding while reality is split into the male and female aspects, divinity is ultimately united an as interconnected whole.

Magic is Real

It is often defined using this quote from Crowley, “Magic is the Science and Art of causing Change to occur with the conformity with Will.” Wiccans believe that Magic is not greed or power, rather it is a force by6 which what can be imagined can be created and become real.

Nature is Sacred

The rhythms of nature pulse with that of human life course as the divine is woven into its very fabric. Being attuned with nature means believing that all of nature is sacred and should be held in reverence rather than dominated.

All Paths are Blessed

Wiccans see their chosen path as only one of a myriad of possible spiritual paths available. While many other religions espouse a single path to enlightenment. Wiccans believe that all paths lead to the divine are equally acceptable and blessed.

Personal Connections to the Divine

Whether working with a coven or as a solitary practitioner, the connection to the divine is a very personal process. maintaining, building, and sustaining a relationship with the divine is an individual responsibility.

(Side Note: Here is where I feel different pagan traditions diversify the most. Some traditions do not believe these next two need to be followed or believed in. I am not one of those individuals. After walking a dark path for 2 years I came to fully believe in them and teach them to anyone who apprentices under me. But I do refer to the Wiccan Rede as the Wicce Rede meaning a wise women’s rede.)

The Wiccan Rede

“Do what ye will, lest it harm none.” Wiccans are free to engage in any behavior they choose as long as their actions do not harm themselves or others.

The Rule of Three (or The Three-Fold Law)

All the good and all the harm a person does to others will return threefold in this life. Every magical act sent out into the universe will return to the witch three times over.

Source: spells8.com

A Brief History of Witchcraft: From Ancient Times to Modern Day

Witchcraft, a term often shrouded in mystery and misconception, has a long and fascinating history that spans across ancient civilizations to the modern day. With its roots embedded in beliefs and practices dating back thousands of years, witchcraft has evolved and adapted over time, leaving an indelible mark on cultures worldwide. A Brief History of Witchcraft: From Ancient Times to Modern Day seeks to unravel the enigma surrounding this intricate topic, shedding light on its significance in contemporary society.

Throughout history, witchcraft has been associated with a wide range of beliefs and practices, varying greatly across different cultures and time periods. Ancient civilizations such as the Egyptians and Mesopotamians had their own unique interpretations of magic and divination, often intertwining with religious rituals. The Greek and Roman empires also held a deep fascination with witchcraft, linking it to various deities and goddesses.

During the Middle Ages, Europe witnessed a significant shift in attitudes towards witchcraft. An era marked by widespread fear and superstition, many came to perceive witches as individuals empowered by demonic forces, capable of inflicting harm on others through sorcery. This perception fueled the infamous witch trials, resulting in the persecution and execution of countless individuals, predominantly women, accused of practicing witchcraft.

However, as societal attitudes gradually shifted, so too did the understanding of witchcraft. The witch trials became a source of critique and condemnation, revealing the fallibility of the legal systems and the destructive power of mass hysteria. This pivotal moment in history sparked a reevaluation of witchcraft, leading to the emergence of new philosophical and intellectual movements, such as the Renaissance and the Enlightenment.

In modern times, witchcraft has experienced a resurgence, with an increasing number of individuals embracing it as a spiritual or cultural practice. Paganism and Wicca, two contemporary religious movements, have drawn inspiration from ancient witchcraft beliefs, emphasizing elements of nature worship, divination, and personal empowerment. Today, witchcraft has become a symbol of resistance, a way for individuals to reclaim their autonomy and connect with a deeper, more spiritual aspect of themselves.

As the interest in witchcraft grows, so does the need for comprehensive resources that provide an accurate and unbiased understanding of its history and significance. A Brief History of Witchcraft: From Ancient Times to Modern Day aims to fill this need, presenting an in-depth exploration of the subject matter. By delving into the origins, cultural variations, and contemporary expressions of witchcraft, this book offers readers an invaluable insight into a topic that continues to captivate and intrigue. Whether one approaches the subject from an academic, spiritual, or simply curious standpoint, this historical journey through the world of witchcraft promises to leave a lasting impact, fostering a deeper appreciation for the complexities of human belief systems and the ever-evolving nature of our understanding.

What are the origins of witchcraft and how has it evolved throughout history? Click here to read the rest of this article

Ancient temple and theater 3,500 years older than Machu Picchu discovered in Peru

Archaeologists in Peru have unearthed the remains of what they believe are a 4,000-year-old temple and theater, shining a new light on the origins of complex religions in the region.

The team began studying the new archaeological site of La Otra Banda, Cerro Las Animas, in June. Last year, the local government alerted them to looting that had been taking place near the northern Peruvian town of Zaña, according to a press release from the Field Museum in Chicago, Illinois, Wednesday.

They excavated a plot roughly 33 feet long and 33 feet wide, finding signs of ancient walls made of mud and clay at just six feet deep.

“It was so surprising that these very ancient structures were so close to the modern surface,” Luis Muro Ynoñán, a research scientist at the Field Museum who led the team, said in the release.

After digging deeper, archaeologists found “one section” of a large temple, Muro Ynoñán said, adding that “one of the most exciting” finds was a small theater “with a backstage area and a staircase that led to a stage-like platform.”

“This could have been used to perform ritual performances in front of a selected audience,” he added

One of the theater’s staircases was flanked by mud panels with an elaborate carved design of a mythological bird-like creature, according to the release. The figure resembled other images of mythological creatures dating to the Initial Period, around 2,000 to 900 BC, giving clues to when the temple was built.

“The Initial Period is important because it’s when we first start to see evidence of an institutionalized religion in Peru,” Muro Ynoñan said, adding that Please click here to read the rest of this article

Obon Festival 2024 in Japan: Meaning, Traditions and Dates

The Obon festival (お盆, also known as Bon festival) is an annual Japanese holiday that commemorates and remembers deceased ancestors. It is believed that their spirits return at this time to visit their relatives.

Chochin (paper) lanterns are hung to guide the spirits and Obon dances (bon odori) are performed. Families have reunions and visit the graves of their relatives and make food offerings at altars and temples.

It is observed from the 13th to the 15th day of the 7th month. However, according to the solar calendar the 7th month is July but according to the lunar calendar, the 7th month is August. Obon is therefore celebrated at different times in different regions depending on which calendar is observed.

The official dates are August 13-15 though it will be celebrated between July 13-15 in some places. The Obon week in mid-August is one of Japan’s three major holiday seasons making it one of the busiest times of the year for traveling. Many Japanese people will leave their cities around August 10 and come back on August 17-18.

Obon traditions and celebrations

On the first day of Obon, people take the chochin lanterns to the graves of their families. They call their ancestors’ spirits back home in a ritual called mukae-bon. In some regions, huge fires are lit at the entrances of houses to guide the spirits to enter.

At the end of the Obon festival, families help their ancestors’ spirits return back to the grave by guiding them with their chochin lanterns. The ritual is called okuri-bon. Again, the ritual varies slightly between different regions of Japan.

Floating lanterns (toro nagashi) Please click here to read the rest of this article

Common Practice and Beliefs within Druidry

Introduction

Those who practise Druidry do so through a deep spiritual connection perceived and experienced within the land and its culture. Many, when they first find Druidry, describe the feeling as ‘coming home’; they have rediscovered a connection with the land, its people, history, heritage and culture. This is more than mere interest; imbued with wonder, gratitude, respect and a sense of the perpetual flow of time, it inspires a devotional commitment, an acknowledgement of the sacred and a recognition of deity (male, female and non-gendered gods) within these currents of nature. This is the foundation of Druid practice.

The issue as to whether modern Druidry has any clear link back to pre-Roman Britain is debated. Historically Druidry was essentially an oral tradition and no texts are available written by our pre-Roman ancestors. However, the religious and spiritual traditions survived in folklore, through poetry and mythologies, within the development of British/western philosophy and the bardic colleges. A good deal was incorporated into Christianity when it came to these lands, particularly surviving in rural churches where Paganism continued side by side with the new religion. In the eighteenth century a resurgence of Druidry led to academic scrutiny of Classical and Mediaeval texts and a good deal of today’s common Druidic practice is based on interpretation of that material. This scrutiny continues today and Druids use this as a link to their ancestral past. As a religion today, Druidry is ever evolving. So common practice is gained through Druids coming together and sharing their experiences, rituals and celebrations.

Diversity

Many come to Druidry because of its diversity. Freedom of expression and personal connection to deity is, for them, of paramount importance. Connection to the divine is gained through experience, neither through belief nor through reciting prayers that are essentially another’s understanding or vision. As a polytheistic religion, individuals devote themselves to and revere deities who express different aspects of nature and ancestry. For example, Cerridwen is a goddess of the dark, the waning moon, the cauldron of potential; Brighid is a goddess of fire, light and assertive action. The rituals and practice of Druids honouring one or other of these as their principal deity would differ accordingly.

Druids take their inspiration from Nature. Within the British Isles we have a huge diversity of landscape and this is reflected in the practice of individuals and local groups or Groves. If a Druid is inspired by their local north sea coast, his gods and religious focus would be different from a Druid inspired by the rolling hills and woodlands of the Cotswolds, or the open moors of Devon. Similarly a Druid grove celebrating the festival of midwinter in an urban garden in Kent will look and feel very different from a grove celebrating in the Highlands of Scotland, were most of its members are dependent on rural or agricultural livelihoods: winter means something very different to both groves. All these individuals and groves are equally honouring (and seeking relationship with) Nature.

Druids are inspired too by their ancestors. To a Druid, ancestry is not a vague concept, but a gathering of individuals, each with their strengths and weaknesses, their own stories of success and failure. Druidry’s diversity is further expressed through the fact that each person has a different line of ancestors, and a different relationship with those people: this may manifest through a religious practice that focuses on a certain temple or landscape, myth or poet, skill or occupation. Again, such practice may appear significantly distinct, say, if we were to observe a farmer, a blacksmith, a writer or healer. As Druids, all are honouring their ancestors, nonetheless, by using the skills inherited and so expressing the spiritual devotion, gratitude and reverence required of the Druid.

The reverence for nature that is integral to Druidry also provides a morality or ethical base that is common to all Druids. Like any moral code, whether religious or secular, it is interpreted with slight differences. However, honour, respect, truth and justice are of primary importance and constitute the basis of all Druid practice. This doesn’t dilute Druidry, but brings to it a richness that is welcomed and celebrated. Thus, paradoxically, diversity is both a strength and a cohesive element of Druid practice.

There are further elements of Druid practice and ritual that are common to all within the tradition and these we shall explore.

Major Festivals

Most adherents of modern Druidry celebrate eight major festivals and these can be further subdivided into the Solar Festivals and Celtic Fire Festivals, which may also be known as agricultural, pastoral, seasonal or cross quarter festivals. Some Groves and individuals only work with the Solar and some only with the Fire Festivals. Placed around the course of the year, they occur every 5-7 weeks, and generally Druids will at this time make ritual, giving offerings.

The purpose of the festivals is to ensure two things: Click here to read the rest of this article 

8 Protection Rules Every Witch Should Know

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New Moon in Gemini 2024 – and Tarot Readings for Each Zodiac Sign

Source: thetarotlady.com

New Moons occur when the Sun and Moon align in the same sign. They signal the beginning of a new lunar cycle and the opportunity to start new things. This year’s New Moon in Gemini is auspicious because a bevy of planets are forming a Gemini conga line in the cosmos. Mercury, Venus, and Jupiter are moving through the sign of the Twins, adding extra oomph to all things associated with Gemini, especially communication, learning, and information. The day could be filled with interesting news or opportunities to expand your mind. Of course, you’ll need to be discerning because disinformation could be in the mix. Gemini energy is tricky like that. Not everything you hear will be accurate, so listen carefully.

Before the New Moon, the Sun and Venus align on the 4th, a potent aspect associated with self-expression, optimism, and attraction. This lays out the red carpet for effective manifestation work. What do you want to bring into your life? Sketch out your dreams and be ready to send those intentions to the Universe when the New Moon arrives on June 6th at 8:38 AM EDT.

The New Moon in Gemini 2024 is supported by a sweet conjunction with Venus at 9:36 AM EDT, which is like a cosmic blessing. Venus is a benefic, so this amplifies luck. In other words: you better wish!

This is also an excellent day for lively conversations, writing, thinking, debating, flirting, and starting new intellectual pursuits. Sign up for that class, begin working on that novel, say heyyyy to that hottie, and catch up on all the latest dirt. Who can be bored when this clever mutable energy is so abundant?

One caveat: the Moon squares off with Saturn at 1:19 PM EDT. This could rain on that Gemini parade, but it won’t last long. If you sense a sour vibe setting in, take a break until it blows over. It’s also possible this might be when disinformation is running wild. Once again, be careful what you take in. If it doesn’t ring true, it’s probably bullshit.

Other than that bit of nonsense, this day is LIT. Let’s do this!

Aries: Four of Swords – Rest up. You have big things coming due and need to conserve your energy.

Taurus: Five of Swords – The ugly truth is revealed. Now you can see other people’s true colors.

Gemini: Two of Wands – You are in a great position. Everything is possible. Think big!

Cancer: Star – A great healing is taking place. Peace, harmony, and health are on the way.

Leo: Three of Cups – Your social life gets busy. Fun, celebration, and good times! Yay!

Virgo: Six of Swords – You are moving on, away from situations that no longer serve you. Look ahead.

Libra: Ten of Swords – Something has come to an end. Rise up! New possibilities are ready to bloom!

Scorpio: Page of Swords – Important professional news is on the way. This could be a mentally stimulating period.

Sagittarius: Nine of Pentacles – Everything prospers you now. Be grateful for your good fortune.

Capricorn: Queen of Cups – Love flows all around you. Open your heart and let it transform you!

Aquarius: The Emperor – You are in the power position. Call the shots and protect the realm.

Pisces: Seven of Swords – It may be necessary to fly under the radar. Don’t reveal your hand.

Blessings,

Theresa

Some Tips on Empowering Charms and Keeping Them Cleansed

First do not use the word talisman or amulet in place of charm. The reason being is they are three different types of objects. Also we are not talking about charms you would find on a charm bracelet. A talisman is the equivalent of a good luck piece or can be spelled for protection and it carried with you all the time. An amulet is usually a necklace with a pendant hang from it the has been spelled and charged for protection, a closed connection to a Goddess or God, a symbol of a person’s spiritual practice. An amulet can be spelled for a purpose such as protection or to keep others’ emotions from getting to you in a limited way and still be a symbol of a person’s spiritual practice. Anything from a leaf to a seven-foot candle including anything you might want to use as a charm in your home, at work, or in your vehicle. Today we will be concentrating on spelling a charm.

Always form a sacred circle to do your spell work in. Remember to either ground or let the positive energy free when you open your sacred circle. You need to cleanse the object of all energy except what it is made of, so when you spell the object there is no one else’s energy involved in it but your own. Call in whatever Goddess(es) and/or God(s) will help you achieve the outcome for your spell.

Make sure your spell wording is very specific for what you want the spell to do before you empower an object. Otherwise, anyone who has touched the object before their energy will remind on or in the object and will weaken your spell work.

So now you have your sacred circle done and the object cleansed awaiting your energy and spell work to empower to make it into a charm. You should repeat your spell a minimum of three times. I repeat the spell nine times for maximum power. I usually than sit in the circle holding the object I just charmed until I feel it is time to put it wherever I am going to use the charmed object. I picture sitting wherever I am placing it and doing whatever I have empowered/spelled it to do. Once you feel you have put as much energy into as you want to for that day let the Goddess(es) and/or God(s) depart with you thanking them for their help.

(I have a glass container in every room in my home they all contain some stones, a feather, wooden matchstick, and a seashell of some sort. I have them charmed to not only help protect our home but to continuedly trickle out loving positive energy. These are simple to make and when we have visitors they really don’t ask about the container and to them strange contents. Pick glass containers that fit in with your homes decor and then they appear as a nick knack. More on these in Tomorrow Spell For Today)

Now it is time to open your sacred circle you can either ground on excess enrgy you raised to Mother Earth for however she wants to use it or just let it go into the Universe to be used however it wants to use it.

These suggestions for charms come from shiroshine:

Whenever I charge a charm of any sort, I mark my calendar to remind me to check-in on it in a week, 2 weeks, 3 weeks, and then, if it has been “good to go” that whole time, I recharge it after a month’s work 🙂 Of course, if it starts Feeling weakened before that, I will recharge it at that time

Suggestion to keep the charm clean with an elemental cleansing which you should do before every time you want to recharge it or you feel the object needs to be cleansed:

Place the object under running water and say three times: Water, please take all energy but mine, the spell on this ____ and what the object is made of.

Either take the object out into the sun or place it in a place where sunlight shines on it and say three times: Fire, take all energy but mine, the spell on this ____ and what the object is made of.

While outside or by an open window or in front of a fan or use a hand fan and say three times: Air take all energy but mine, the spell on this ____ and what the object is made of.

If you are outside place the object on the ground or if inside have some dirt or salt to sprinkle on the object and say three times: Earth, take all energy but mine, the spell on this ____ and what the object is made of.

If you are outside hold the object up in the air if possible and say three times: Spirit, I ask you to recharge the spell on this ____ and what the object is made of.

Copyright by Lady Carla Beltane 1995 All rights reserved. This post cannot be reblogged or copy and pasted or in any other way be reproduced for commercial purpose without express written permission from Lady Carla Beltane.

Common Practice and Beliefs within Druidry

Introduction

Those who practise Druidry do so through a deep spiritual connection perceived and experienced within the land and its culture. Many, when they first find Druidry, describe the feeling as ‘coming home’; they have rediscovered a connection with the land, its people, history, heritage and culture. This is more than mere interest; imbued with wonder, gratitude, respect and a sense of the perpetual flow of time, it inspires a devotional commitment, an acknowledgement of the sacred and a recognition of deity (male, female and non-gendered gods) within these currents of nature. This is the foundation of Druid practice.

The issue as to whether modern Druidry has any clear link back to pre-Roman Britain is debated. Historically Druidry was essentially an oral tradition and no texts are available written by our pre-Roman ancestors. However, the religious and spiritual traditions survived in folklore, through poetry and mythologies, within the development of British/western philosophy and the bardic colleges. A good deal was incorporated into Christianity when it came to these lands, particularly surviving in rural churches where Paganism continued side by side with the new religion. In the eighteenth century a resurgence of Druidry led to academic scrutiny of Classical and Mediaeval texts and a good deal of today’s common Druidic practice is based on interpretation of that material. This scrutiny continues today and Druids use this as a link to their ancestral past. As a religion today, Druidry is ever evolving. So common practice is gained through Druids coming together and sharing their experiences, rituals and celebrations.

Diversity

Many come to Druidry because of its diversity. Freedom of expression and personal connection to deity is, for them, of paramount importance. Connection to the divine is gained through experience, neither through belief nor through reciting prayers that are essentially another’s understanding or vision. As a polytheistic religion, individuals devote themselves to and revere deities who express different aspects of nature and ancestry. For example, Cerridwen is a goddess of the dark, the waning moon, the cauldron of potential; Brighid is a goddess of fire, light and assertive action. The rituals and practice of Druids honouring one or other of these as their principal deity would differ accordingly.

Druids take their inspiration from Nature. Within the British Isles we have a huge diversity of landscape and this is reflected in the practice of individuals and local groups or Groves. If a Druid is inspired by their local north sea coast, his gods and religious focus would be different from a Druid inspired by the rolling hills and woodlands of the Cotswolds, or the open moors of Devon. Similarly a Druid grove celebrating the festival of midwinter in an urban garden in Kent will look and feel very different from a grove celebrating in the Highlands of Scotland, were most of its members are dependent on rural or agricultural livelihoods: winter means something very different to both groves. All these individuals and groves are equally honouring (and seeking relationship with) Nature.

Druids are inspired too by their ancestors. To a Druid, ancestry is not a vague concept, but a gathering of individuals, each with their strengths and weaknesses, their own stories of success and failure. Druidry’s diversity is further expressed through the fact that each person has a different line of ancestors, and a different relationship with those people: this may manifest through a religious practice that focuses on a certain temple or landscape, myth or poet, skill or occupation. Again, such practice may appear significantly distinct, say, if we were to observe a farmer, a blacksmith, a writer or healer. As Druids, all are honouring their ancestors, nonetheless, by using the skills inherited and so expressing the spiritual devotion, gratitude and reverence required of the Druid.

The reverence for nature that is integral to Druidry also provides a morality or ethical base that is common to all Druids. Like any moral code, whether religious or secular, it is interpreted with slight differences. However, honour, respect, truth and justice are of primary importance and constitute the basis of all Druid practice. This doesn’t dilute Druidry, but brings to it a richness that is welcomed and celebrated. Thus, paradoxically, diversity is both a strength and a cohesive element of Druid practice.

There are further elements of Druid practice and ritual that are common to all within the tradition and these we shall explore.

Major Festivals

Most adherents of modern Druidry celebrate eight major festivals and these can be further subdivided into the Solar Festivals and Celtic Fire Festivals, which may also be known as agricultural, pastoral, seasonal or cross quarter festivals. Some Groves and individuals only work with the Solar and some only with the Fire Festivals. Placed around the course of the year, they occur every 5-7 weeks, and generally Druids will at this time make ritual, giving offerings.

The purpose of the festivals is to ensure two things:

  • The Druid is always spiritually awake to the cycles of nature, the seasons, the tides of growth and decay, together with the gifts the gods offer at these times.
  • The Druid attunes his own soul to the cycle of nature around him, working with the seasons internally, spiritually, instead of pushing against them and risking stress, depression, exhaustion, complacency and so on.

Being in harmony with nature’s cycles ensures spiritual health, appreciation, inspired creativity and vibrant community, through reverential relationship with the gods, ancestors and spirits of place.

Druids will also make ritual at various phases of the moon, though which phase is most important to any individual Druid will depend on their own nature. Some Druids will regularly meet with their grove at the dark or new moon, others preferring the full moon, and some acknowledge the quarter moons. This practice encourages and facilitates the Druid’s attunement with the lunar cycle, increasing awareness as to its impact on his own nature and the natural world around him, increasing health, well being and relationships.

Rites of Passage Click here to read the rest of this article