Category: Our History

The Laws According To The Alexandrian Book of Shadows(Use of the Art, Resignations, Training, Punishment & Footnotes )

The Laws According To The Alexandrian Book of Shadows

(Use of the Art, Resignations, Training, Punishment & Footnotes )

USE OF THE ART

138. Remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory.

139. Magicians and Christians may taunt us saying, “You have no power, show us your power. Do magic before our eyes, then only will we believe,” seeking to cause us to betray the art before them.

140. Heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this Law.

RESIGNATIONS

141. It ever be the way with women and with men also, that they ever seek new love.

142. Nor should we reprove them for this.

143. But it may be found a disadvantage to the craft.

144. And so many a time it has happened that a High Priest or a High Priestess, impelled by love, hath departed with their love. That is, they left the Coven.

145. Now if the High Priestess wishes to resign, she may do so in full Coven.

146. And this resignation is valid.

147. But if they should run off without resigning, who may know if they may not return in a few months?

148. So the Law is, if a High Priestess leaves her Coven, she be taken back and all be as before.Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away.

149. If she returns not at the end of a year and a day, then shall the Coven elect a new High Priestess,

150. Unless there is a good reason to the contrary.

151. The person who has done the work should reap the benefit of the reward. If somebody else is elected, the deputy is made maiden and deputy of the High Priestess.

TRAINING

152. It has been found that practicing the art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so.

153. And if for any reason this be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child.

154. And it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. So be it ordained.

PUNISHMENT

155. Order and discipline must be kept.

156. A High Priestess or a High Priest may, and should, punish all faults.

157. To this end all the craft must receive correction willingly.

158. All properly prepared, the culprit kneeling should be told his fault and his sentence pronounced.

159. Punishment should be followed by something amusing.

160. The culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence and again thanking for punishment received. So be it ordained.

NOTES

These Laws appear to have become part of the GBG BOS shortly after Doreen Valiente left his Coven (in 1957); they existed at the time that she left. (They were an innovation at that time, and were one of the things that the people who hived at that time refused to accept, though not themselves a reason for hiving.) See Doreen Valiente’s “The Rebirth of Witchcraft”.

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Some of this material was already in the GBG BOS at the time. See the Farrars’ “The Witches’ Way”.

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They also seem to be present throughout the Alexandrain stream. (See the Farrars’ “The

Witches Way”, and June Johns’ “King of the Witches”.)

●

The list I give here is drawn from several published sources:

June Johns,”King of the Witches”

❍

Lady Sheba,”The Grimoire of Lady Sheba”

❍

Janet and Stewart Farrar,”The Witches’ Way”

❍

●

Sheba *may* be a more accurate source than Johns for the GBG version. (Some of what I took to be typos may well have been GBG-ism’s.) Johns is probably a better source for Alex Sanders’ own version. Covens in either lineage have probably cross referenced and ‘corrected’ what they took to be errors.

The Laws According To The Alexandrian Book of Shadows (Curses, Payment, Law of the Land, Discussion of the Craft, Wortcunning)

The Laws According To The Alexandrian Book of Shadows

(Curses, Payment, Law of the Land, Wortcunning)

CURSES

100. In the olden days when we had power, we could use the art against any who ill-treated the Brotherhood. But in these evil days we must not do so. For our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest’s spells and masses. And this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money.

101. But as our gods need our aid to make fertility for man and crops, so is the god of the Christians ever in need of man’s help to search out and destroy us. Their priests ever tell them that any who get our help are damned to this hell forever, so men be mad with the terror of it.

102. But they make men believe that they may escape this hell if they give victims to the tormentors. So for this reason all be forever spying, thinking, “An I can catch but one of these Wicca, I will escape from this fiery pit.”

103. So for this reason we have our hidels, and men searching long and not finding, say, “There be none, or if there be, they be in a far country.”

104. But when one of our oppressors die, or even be sick, ever is the cry, “This be witches’ malice”, and the hunt is up again. And though they slay ten of their own to one of ours, still they care not. They have countless thousands.

105. While we are few indeed. So be it ordained.

106. That none shall use the art in any way to do ill to any.

107. However much they may injure us, harm none. And nowtimes many believe we exist not.

108. That this Law shall ever continue to help us in our plight, no one, however great an injury or injustice they receive, may use the art in any way to do ill, or harm any. But they may, after great consultations with all, use the art to restrain Christians from harming us Brothers, but only to constrain them and never to punish.

109. To this end men will say, “Such a one is a mighty searcher out, and a persecutor of old women whom they deemeth to be witches, and none hath done him harm, so it be proof that they cannot or more truly there be none.”

110. For all know full well that so many folk have died because someone had a grudge against them, or were persecuted because they had money or goods to sieze, or because they had none to bribe the searchers. And many have died because they were scolding old women. So much that men now say that only old women are witches.

111. And this be to our advantage and turns suspicion away from us.

112. In England and Scotland ’tis now many a year since a witch hath died the death. But any misuse of the power might raise the persecution again.

113. So never break this Law, however much you are tempted, and never consent to its being broken in the least.

114. If you know it is being broken, you must work strongly against it

115. And any High Priestess or High Priest who consents to its breach must immediately be deposed for ’tis the blood of the Brethren they endanger.

116. Do good, an it be safe, and only if it be safe

117. And keep strictly to the Old Law.

PAYMENT

118. Never accept money for the use of the art, for money ever smeareth the taker. ‘Tis sorcerors and conjurers and the priests of the Christians who ever accept money for the use of their arts. And they sell pardons to let men ascape from their sins.

119. Be not as these. If you accept no money, you will be free from temptation to use the art for evil causes.

120. All may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none.

121. But ever let the Coven debate this at length. Only if all are satisfied that none may be harmed, may the art be used.

122. If it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. MAY THE CURSE OF THE GODDESS BE ON ANY WHO BREAKETH THIS LAW. So be it ordained.

123. ‘Tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner’s mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling.

124. Never bargain or cheapen anything whilst you buy by the art. So be it ordained.

 

LAW OF THE LAND

125. “Tis the Old Law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or any persecutors.

126. In any dispute between Brethren, no one may invoke any laws but those of the craft.

127. Or any tribunal but that of the Priestess, Priest and Elders.

DISCUSSION OF WITCHCRAFT

128. It is not forbidden to say as Christians do, “There be witchcraft in the land,” because our oppressors of old make it a heresy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion.

129. But ever say, “I know not of it here, perchance there may be but afar off, I know not where.”

130. But ever speak of them as old crones, consorting with the devil and riding through the air.

131. And ever say, “But how may many ride the air if they be not as light as thistledown.”

132. But the curse of the Goddess be on any who cast suspicion on any of the Brotherhood.

133. Or who speak of any real meeting-place or where they bide.

WORTCUNNING

134. The craft keep books with the names of all herbs which are good, and all cures so all may learn.

135. But keep another book with all the Bales and Apies and let only the Elders and other trustworthy people have this knowledge. So be it ordained.

136. And may the blessings of the gods be on all who keep these Laws, and the curses of both the God and the Goddess be on all who break them.

The Laws According To The Alexandrian Book of Shadows (Conduct, Valuables, Quarrels)

The Laws According To The Alexandrian Book of Shadows

(Conduct, Valuables, Quarrels)

CONDUCT

  1. Ever remember ye are the hidden children of the Goddess so never do anything to disgrace them or Her.
  2. Never boast, never threaten, never say you would wish ill of anyone.
  3. If any person not in the Circle, speak of the craft, say, “Speak not to me of such, it frightens me, ’tis evil luck to speak of it.”
  4. For this reason, the Christians have their spies everywhere. These speak as if they were well affected to us, as if they would come to our meetings, saying, “My mother used to worship the Old Ones. I would I could go myself.”
  5. To such as these, ever deny all knowledge.
  6. But to others, ever say, “‘Tis foolish men talk of witches flying through the air. To do so they must be as light as thistledown. And men say that witches all be blear-eyed old crones, so what pleasure can there be at a witch meeting such as folks talk on ?”
  7. And say, “Many wise men now say there be no such creatures.”
  8. Ever make it jest) and in some future time perhaps, the persecution may die and we may worship our gods in safety again.
  9. Let us all pray for that happy day.
  10. May the blessings of the Goddess and God be on all who keep these Laws which are ordained.

VALUABLES

  1. If the craft hath any appanage, let all guard it and help to keep it clear and good for the craft.
  2. And let all justly guard all monies of the craft.
  3. And if any Brother truly wrought it, ’tis right they have their pay, an it be just. An this be not taking money for the art, but for good and honest work.
  4. And even the Christians say, “The labourer is worthy of his hire,” but if any Brother work willingly for the good of the craft without pay, ’tis but to their greater honour. So be it ordained.

QUARRELS

  1. If there be any dispute or quarrel among the Brethren, the High Priestess shall straightly convene the Elders and inquire into the matter, and they shall hear both sides, first alone and then together.
  2. And they shall decide justly, not favouring one side or the other.
  3. Ever recognising there be people who can never agree to work under others.
  4. But at the same time, there be some people who cannot rule justly.
  5. To those who must ever be chief, there is one answer.
  6. ‘Void the Coven or seek another one, or make a Coven of your own, taking with you those who will go.”
  7. To those who cannot rule justly, the answer be, “Those who cannot bear your rule will leave you.”
  8. For none may come to meetings with those with whom they are at variance.
  9. So, an either cannot agree, get hence, for the craft must ever survive. So be it ordained.

The Laws According To The Alexandrian Book of Shadows (Grimoires, Persecution, Tools)

The Laws According To The Alexandrian Book of Shadows

(Grimoires, Persecution, Tools )

GRIMOIRE

51. If you would keep a book, let it be in your own hand of write. Let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another.
52. For if it be found in their hand of write, they may be taken and arraigned.
53. Let each guard his own writings and destroy them whenever danger threatens.
54. Learn as much as you may by heart and, when danger is past, rewrite your book, an it be safe.
55. For this reason, if any die, destroy their book an they have not been able to.
56. For, an it be found, ’tis clear proof against them.
57. And our oppressors know well “Ye may not be a witch alone”.
58. So all their kin and friends be in danger of torture,
59. So destroy everything not necessary.
60. If your book be found on you, ’tis clear proof against you alone, you may be arraigned.

PERSECUTION

61. Keep all thoughts of the craft from your mind.
62. If the torture be too great to bear, say “I will confess. I cannot bear this torture. What do you want me to say?”
63. If they try to make you speak of the Brotherhood, do not.
64. But if they try to make you speak of impossibilities such as flying through the air, consorting with a Christian devil or sacrificing children, or eating men’s flesh,
65. To obtain relief from torture say “I had an evil dream, I was beside myself, I was crazed.”
66. Not all magistrates are bad, if there be an excuse, they may show mercy
67. If you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said.
68. If you are condemned, fear not
69. The Brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come.
70. Be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. You go to death and what lies beyond, the ecstasy of the goddess.

 

TOOLS

71.To avoid discovery, let the working tools be as ordinary things that any may have in their houses.
72. Let the pentacles be of wax so that they may be broken at once or melted.
73. Have no sword unless your rank allows it.
74. Have no names or signs on anything.
75. Write the names and signs on them in ink before consecrating them and wash it off immediately afterwards.
76. Let the colours of the hilts tell which is which.
77. Do not engrave them lest they cause discovery.

The Laws According To The Alexandrian Book of Shadows (Security & Disputes)

The Laws According To The Alexandrian Book of Shadows

(Security & Disputes)

SECURITY

In the old days, when witchdom extended far, we were free and worshipped in all the greater temples.

  1. But in these unhappy times we must celebrate our sacred mysteries in secret.
  2. So be it ordained that none but the Wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man.
  3. So be it ordained that no Coven shall know where the next Coven bide.
  4. Or who its members be, save only the Priest and Priestess and messenger.
  5. And there shall be no communication between them, save by the messenger of the gods, or the summoner.
  6. And only if it be safe may the Covens meet in some safe place for the great festivals.
  7. And while there, none shall say whence they came nor give their true names
  8. To this end, that if any be tortured, in their agony, they may not tell if they do not know.
  9. So be it ordained that no one shall tell anyone not of the craft who be of the Wicca, nor give any names or where they bide, or in any way tell anything which can betray any of us to our foes.
  10. Nor may he tell where the Covendom be.
  11. Or the Covenstead.
  12. Or where the meetings be.
  13. And if any break these Laws, even under torture, THE CURSE OF THE GODDESS SHALL BE UPON THEM, so they may never be reborn on earth and may remain where they belong, in the hell of the Christians.

DISPUTES

  1. Let each High Priestess govern her Coven with justice and love, with the help and advice of the High Priest and the Elders, always heeding the advice of the Messenger of the Gods if he cometh.
  2. She will heed all complaints of all Brothers and strive to settle all differences among them.
  3. But it must be recognized that there will always be people who will ever strive to force others to do as they will.
  4. These are not necessarily evil.
  5. And they oft have good ideas and such ideas should be talked over in council.
  6. But if they will not agree with their Brothers, or if they say,
  7. “I will not work under this High Priestess,”
  8. It hath ever been the Old Law to be convenient to the Brethren and to avoid disputes.

NEW COVENS

  1. Any of the third may claim to found a new Coven because they live over a league away from the Covenstead or are about to do so.
  2. Anyone living within the Covendom and wishing to form a new Coven, shall tell the Elders of their intention, and on the instant avoid their dwelling and remove to the new Covendom.
  3. Members of the old Coven may join the new one when it is formed. But if they do, they must utterly avoid the old Coven.
  4. The Elders of the new and old Covens should meet in peace and brotherly love to decide the new boundaries.
  5. Those of the craft who dwell outside both Covendoms may join either but not both.
  6. Though all may, if the Elders agree, meet for the great festivals if it be truly in peace and brotherly love,
  7. But splitting the Coven oft means strife, so for this reason these Laws were made of old and may the CURSE OF THE GODDESS BE ON ANY WHO DISREGARD THEM. So be it ordained.

The Laws According To The Alexandrian Book of Shadows (Old Laws & Regarding HPS & HP)

The Laws

THE OLD LAW

The Law was made and ordained of old.
1. The Law was made for the Wicca, to advise and help in their troubles.
2. The Wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of Wicca as the worship of the Wicca is good for the gods. For the gods love the brethren of Wicca.
3. As a man loveth a woman by mastering her,
4. So should the Wicca love the gods by being mastered by them.
5. And it is necessary that the Circle which is the temple of the gods, should be truly cast and purified. And that it may be a fit place for the gods to enter.
6. And the Wicca shall be properly prepared and purified to enter into the presence of the gods.
7. With love and worship in their hearts, they shall raise power from their bodies to give power to the gods.
8. As has been taught of old.
9. For in this way only may men have communion with the gods, for the gods cannot help man without the help of man.

Regarding the HPS & HP

And the High Priestess shall rule her coven as the representative of the Goddess.
11. And the High Priest shall support her as the representative of the God.
12. And the High Priestess shall choose whom she will, be he of sufficient rank, to be her High Priest.
13. For, as the God Himself kissed Her feet in the five-fold salute, laying His power at the feet of the Goddess because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility and generosity,
14.  So He resigned all His power to Her.
15. But the High Priestess should ever mind that the power comes from Him.
16. It is only lent, to be used wisely and justly.
17. And the greatest virtue of a High Priestess be that she recognize that youth is necessary to the representative of the Goddess.
18. So she will gracefully retire in favour of a younger woman should the Coven so decide in council.
19. For a true High Priestess realizes that gracefully surrendering pride of place is one of the greatest virtues.
20. And that thereby she will return to that pride of place in another life, with greater power and beauty.

Let’s Talk Witch – Sybil Leek’s Six Tenets of Witchcraft

Witch /// Brujita
Sybil Leek’s Six Tenets of Witchcraft

 

In some forms of traditional witchcraft, there are six basic tenets. These simple principles are guidelines meant to help practitioners lead positive and spiritually fulfilling lives. Although they vary somewhat from one tradition to the next, they are nearly always similar in spirit and intent. This list, which was created by author Sybil Leek as an outline of tenets of faith, includes balance, harmony, trust, humility, tolerance, and learning.

While not universal to all belief systems, these tenets can be a valuable tool for self-discovery.

Balance
Balance is found in all things. We find it in nature all the time. If balance can exist in the natural world, surely we can find it within ourselves. Our physical selves, our emotional state, and our spiritual plane… by finding the right balance of these three parts of our lives, we can live as better human beings. When our balance is thrown off, that’s when we begin to suffer. Too much of anything sends us off-kilter — for example, someone who takes on too much emotional baggage will begin to feel physically unwell. A person who is not having their spiritual needs met is likely to be emotionally fragile. Without balance, it is nearly impossible for us to be a well-rounded person.

Harmony
Harmony is something we must give ourselves. It is not something others can attain for us, nor is it something that we can gain without effort. It is a gift to our soul, from our soul. How do we interact with others?
Do we allow the shortcomings of the people in our life to negatively affect us? Are we forever blaming other people, and making excuses instead of finding reasons? If we are, then we are lacking harmony and must re-evaluate our life, and our perception of what things are. To truly find harmony, we have to stop looking around us and begin looking inside us. To this effect, harmony must work hand in hand with the concept of balance.

Trust
A key part of many NeoWiccan paths today is the concept of perfect love and perfect trust. To someone who is spiritually whole, trust is a many-layered principle. It not only means trust in those around us, but also in our gods and in ourselves. Trust is not blind, but it does involve faith. For example, we may know that the gods walk with us and guide us; we trust them to do so because of past experience, not because someone has told us to believe this. Trust is being willing to close your eyes and fall, knowing that the person waiting to catch you will do so.

Humility
When we stand before the gods, we know that we are imperfect, and they know this too — and yet they still manage to tolerate us and guide us. We are flawed, and yet we often try to be the best person we can. This paradox, then, is an example of humility. It is the knowledge that while we may be mere lowly mortals, we are deserving of love and happiness and opportunity — and the chance to make the world a better place, not only for ourselves but for others. As part of this process, we must love ourselves, because if we don’t, who will?

Tolerance
Tolerance may be one of the least acted-upon principles of many modern belief systems. While many people espouse the virtue of tolerance, many refuse to be so, making blanket statements about people whose religion doesn’t coincide with our own. To tolerate someone else’s belief doesn’t mean to put up with it begrudgingly; instead it means to accept their right to choose differently from us. We are all human beings, and all connected to the Divine; this factor makes us part of the cosmic whole. When in fact we look at the concept of “do no harm” — and this includes with our words as well as our actions — we must refrain from doing harm not because a rule tells us so, but because it’s the right thing to do. After all, what goes around comes around.

Knowledge
Finally, there is the tenet of knowledge. Without knowledge, there is no growth, no chance to evolve. While we may read books and take classes, true learning also comes from life experience. To truly advance on a spiritual plane, we must accept the fact that we don’t know everything there is to know, and that we must always continue to learn, both in this lifetime and in the next. Once we stop learning, we stagnate as a spiritual being.

A final note: It is important to remember that, much like other guidelines found in modern Pagan religions, this list does not apply to every path. Not all witches adhere to these tenets. If you are an eclectic practitioner, you may want to look at this list and see how it can be applied to your own belief system.

 

By Patti Wigington

Article found on & owned by About.com

Let’s Talk Witch – The Important of Instinct in Magick

 

 

Gothic Witch!

THE IMPORTANCE OF INSTINCT

Trust your gut instinct at all times. You might not be able to find the proof in a book, but if you’re strongly pulled to it, use it. Your own ethical system exists as a form of barometer to warn you when something’s not quite right. Rely on it. The human mind and body are an astonishing set of partners. They take in information and act upon it without our conscious mind being aware of it. The rapidity with which we evaluate a situation and navigate through it, while multitasking on the phone, driving in a car, or walking down the street while listening to music, is simply amazing. We pick up information through the standard five physical senses of touch, sight, smell, hearing, and taste. We also have what is often referred to as a sixth sense, an undefined sense, which accesses information the other physical senses cannot. It is this sense that alerts us to knowledge we cannot possibly have acquired through standard acceptable methods.

Your intuition is part of that sixth sense. Although your conscious mind might not be able to put its metaphorical finger on the necessary knowledge at the time, your intuition turns you in the correct direction and guides you to the information you require, all without you quite understanding how or why. It can be remarkably disconcerting to discover that you “knew” the correct answer without knowing it in a traditional fashion. You might ask yourself how you knew. It’s not important. The point is, your intuition is a valuable tool in the art of spellcraft.

Intuition is what tells you to add a pinch of a certain herb to an herbal blend designed for something, even though you have no recorded correspondence anywhere connecting that herb and that goal. What happens is that your intuition grasps the bigger picture and somehow understands that adding this herb will have a beneficial action.

Intuition can be annoying, especially if you are used to working by the book. You can draft an entire spell to heal a broken heart, including flowers and soft music, only to discover, when you actually get to the moment of performing the spell, that your intuition is insisting on loud rock and roll and ice cream. It can be quite a struggle. Trusting your intuition means that you roll with it. At first it might feel awkward. I suggest a compromise: meet your intuition halfway. Stick with your original draft, but allow your intuition to toss in a couple of suggestions. Just because you can’t prove it doesn’t mean that it’s wrong.

Trusting your intuition means allowing yourself to believe that you know what you’re doing. Think back to the concept of the web of energy covering the planet. If you believe in that web, then you can also believe that information can travel to you from a variety of directions in a variety of ways.

Power Spellcraft For Life: The Art Of Crafting And Casting For Positive Change

Arin Murphy-Hiscock

Song of the Goddess

Egyptian Comments & Graphics
SONG OF THE GODDESS

(based on an invocation by Morgan*)

I am the Great Mother, worshipped by all creation and existent prior to their consciousness. I am the primal female force, boundless and eternal.

I am the chaste Goddess of the Moon, the Lady of all magic. The winds and moving leaves sing my name. I wear the crescent Moon upon my brow and my feet rest among the starry heavens. I am mysteries teries yet unsolved, a path newly set upon. I am a field untouched by the plow. Rejoice in me and know the fullness of youth.

I am the blessed Mother, the gracious Lady of the harvest. I am clothed with the deep, cool wonder of the Earth and the gold of the fields heavy with grain. By me the tides of the Earth are ruled; all things come to fruition according to my season. I am refuge and healing. ing. I am the life-giving Mother, wondrously fertile.

Worship me as the Crone, tender of the unbroken cycle of death and rebirth. I am the wheel, the shadow of the Moon. I rule the tides of women and men and give release and renewal to weary souls. Though the darkness of death is my domain, the joy of birth is my gift.

I am the Goddess of the Moon, the Earth, the Seas. My names and strengths are manifold. I pour forth magic and power, peace and wisdom. dom. I am the eternal Maiden, Mother of all, and Crone of darkness, and I send you blessings of limitless love.

Wicca: A Guide for the Solitary Practitioner

Scott Cunningham

The Nature of Our Ways

Egyptian Comments & Graphics

The Nature of Our Ways

• As often as possible, hold the rites in forests, by the seashore, on deserted mountaintops or near tranquil lakes. If this is impossible, a garden or some chamber shall suffice, if it is readied with fumes or flowers.

• Seek out wisdom in books, rare manuscripts and cryptic poems if you will, but seek it out also in simple stones and fragile herbs and in the cries of wild birds. Listen to the whisperings of the wind and the roar of water if you would discover magic, for it is here that the old secrets crets are preserved.

• Books contain words; trees contain energies and wisdom books ne’er dreamt of.

• Ever remember that the Old Ways are constantly revealing themselves. Therefore be as the river willow that bends and sways with the wind. That which remains changeless shall outlive its spirit, but that which evolves and grows will shine for centuries.

• There can be no monopoly on wisdom. Therefore share what you will of our ways with others who seek them, but hide mystic lore from the eyes of those who would destroy, for to do otherwise increases creases their destruction.

• Mock not the rituals or spells of another, for who can say yours are greater in power or wisdom?

• Ensure that your actions are honorable, for all that you do shall return to you three-fold, good or bane.

• Be wary of one who would dominate you, who would control and manipulate your workings and reverences. True reverence for the Goddess and God occurs within. Look with suspicion on any who would twist worship from you for their own gain and glory, but welcome those priestesses and priests who are suffused with love.

• Honor all living things, for we are of the bird, the fish, the bee. Destroy not life save it be to preserve your own.

• And this is the nature of our way.

Wicca: A Guide for the Solitary Practitioner

Scott Cunningham

WORDS TO THE WISE….

Egyptian Comments & Graphics

WORDS TO THE WISE….

O daughters and sons of the Earth, adore the Goddess and God and be blessed with the fullness of life.

Know that They have brought you to these writings, for herein he our ways of Wicca, to serve and fulfill the keepers of wisdom, the tenders of the sacred flame of knowledge. Run the rites with love and joy, and the Goddess and God will bless you with all that you need. But those who practice dark magics shall know Their greatest wrath.

Remember that you are of the Wicca. No more do you trod the ways of doubt. You walk the path of light, ever climbing from shadow to shadow to the highest realm of existence. But though we’re the bearers of truths, others do not wish to share our knowledge, so we run our rites beneath moon filled skies enwrapped in shadows. But we are happy.

Live fully, for that is the purpose of life. Refrain not from earthly existence. From it we grow to learn and understand, until such time that we are reborn to learn more, repeating this cycle ’till we have spiralled up the path of perfection and can finally call the Goddess and God our kin.

Walk the fields and forests; be refreshed by the cool winds and the touch of a nodding flower. The Moon and Sun sing in the ancient wild places: The deserted seashore, the stark desert, the roaring waterfall. We are of the Earth and should revere Her, so do Her honor.

Celebrate the rites on the appropriate days and seasons, and call upon the Goddess and God when the time is meet, but use the Power only when necessary, never for frivolous ends. Know that using the Power for harm is a perversion of Life itself.

But for those who love and magnify love, the richness of life shall be your reward. Nature will celebrate.

So love the Goddess and God, and harm none!

Wicca: A Guide for the Solitary Practitioner

Scott Cunningham

Let’s Talk Witch – A Controversary Topic, Can a Christian Be A Witch?

Spell Caster

A Controversary Topic, Can a Christian Be A Witch?

 

I am often asked about this controversial topic while I am at an author event, teaching a class, or speaking at festivals. At first I could not figure out what the fascination was with my answer, but as my quick, snarky answer never changes, and the reaction is always gales of laughter, I began to realize that folks just enjoyed hearing me say it. Can you be a Christian Witch? My standard answer is, “Can you be a Baptist Jew? No, you can’t. So get off the fence— it’s one or the other.”

Oh my, I have probably just offended someone. Well, I get offended when some chick in a white eyelet sundress wearing Halloween-costume fairy wings and sporting a big crucifix around her neck stands there simpering at me, wanting me to assure her that she won’t go to hell just because she is dabbling with a bit of Witchcraft. After all, she just loves faeries and magick. It’s all so pretty… but she can still be a Christian, right? Don’t forget, she has lots of magickal books; they are so cool. Plus she has seen every episode of Charmed. Good grief.

In my opinion, no, you cannot be a Christian Witch. Why? Because Witches are following a polytheistic religion. We believe in and worship more than one god; we believe in the god and the goddess and the many faces thereof. We believe in karma, in reincarnation, and that our actions in this life are important. We are not “forgiven” for any misdeed; instead, we know that we are responsible. Witches work hard on maintaining their magickal neutrality. We embrace the sacredness of life and of nature, communing with spirits and believing that prophecy and visions are, in fact, not only real but a part of our spiritual rights as humans. Also, Witches do not believe in proselytizing; we do not recruit or convert others.

There is no fear in the Craft, but it seems to me there is a very real fear at the core of Christianity— the fear of divine retribution from an angry, jealous, and vengeful god. Before someone accuses me of Christian bashing, I invite you to research the history of the church’s conversion of the masses. Countries, territories, and entire races of people were converted by force or they died. Anyone who was different or worshipped differently was branded a heretic and met with an unfortunate end. There is a long, bloody, and violent history to Christianity. Even the crucifix is a symbol of torture and suffering. Roman Christian soldiers emblazoned it on their shields and banners as they moved into and conquered new territories. This was a way to advertise just what would happen to the people if they did not fall into line. Let’s be honest here, in ancient times the common folk could not read, but they understood what that symbol meant when they saw it: death by crucifixion.

And don’t get me started on the burning times, also known as the women’s holocaust. While the numbers of the victims vary from several hundred thousand to millions, depending on who you ask, it is true that across Europe many lost their lives from being accused of practicing Witchcraft. The bottom line is those atrocities were real. The torture and murder of women, men, and children all to save their souls in the name of Christianity is sickening.

Still think you can be a Christian Witch? Then again, I invite you to take a realistic and honest look at the guidelines of Christianity. Divination, visions, a belief in reincarnation, communing with spirits, any sort of magick, and, of course, the belief in more than one god and/ or a divine feminine is frowned upon most strongly, which is a nice way of say it is forbidden. There, in a nutshell, is your answer. You cannot claim to be both a Christian and a Witch when these two belief systems are in such direct theoretical opposition from one another.

I do respect other spiritual paths. We could all stand to have an open, honest dialogue with each other. However, I am standing by— and standing up— for my spiritual beliefs. As an author, I am in the unique position of having had the opportunity to meet different sorts of magickal folks from all over North America. That whole wanna-be-Witch-chick-in-the-white-sundress scenario really happened, and I get hit up with variations of this question almost daily. How would you feel if you were confronted with that on a regular basis?

While I appreciate that Witches are so popular in our culture, thanks to television and fiction, the truth is that Witchcraft is a spiritual practice— and one that should be respected, not played with. There is nothing more dangerous than a magickal dabbler. People who play with the Craft because they think it’s romantic or cool typically cause chaos. It annoys me to no end for folks to take my religious practices and turn them into what they imagine is a sort of fun hobby because they are looking for a thrill.

You do not get to have this both ways. Embrace the spirituality of the Witch wholeheartedly or stick with your own religion and stop playing with the Craft. Witches know that our spiritual path is not for everyone, nor should it be.

Every Witch Way: Spells and Advice from Two Very Different Witches

Ellen Dugan; Tess Whitehurst

A Detailed History of Beltane

“…There have been many waves of Beltane festivals, each in its own generation with a different facet, but all saying ‘We Need To Celebrate’”
– Margaret Bennett, 2006

To the pastoral Celtic people’s of Europe the changing pattern of the seasons was a matter of life and death, and marking these changes key moments in the life of the community. Beltane – “bright fire” – was one such marker celebrated in various forms across Ireland, Scotland and Man as the starting point of summer. A celebration of the time of light and growth to come, Beltane was associated with a variety of practices, from the display of fresh greenery to the baking of Beltane bannocks. Perhaps the most important element, however, was the lighting of Beltane fires on the first of May, which would recall the growing power of the sun and provide an opportunity to cleanse and renew the conditions of a community – both humans and their animals – that had spent the dark months indoors. In Scotland, the lighting of Beltane fires – round which cattle were driven, over which brave souls danced and leapt – would survive into modern times, although a process of slow decline saw towns and villages slowly abandon the practice in the nineteenth century. The last Beltane fire recorded in Helmsdale took place in 1820. In the middle years of the century the fires of Fife spluttered out, and by the 1870s they would go unlit in the Shetland Isles. By the start of the twentieth century, Edinburgh, which had for time immemorial seen beacons lit on Arthur’s Seat, ceased such public Beltane celebrations.

In 1988 Edinburgh’s Beltane fires were brought to life once more, led by Angus Farquhar – then of industrial band Test Dept, who took part in the first Beltane performance, now ofNVA. The inspiration here was the idea of recreating a sense of community and an appreciation of the cyclical nature of the seasons and our connection to the environment. With the aid of choreographer Lindsay John and a folklorist Margaret Bennett of Edinburgh University’s School of Scottish Studies, this first performance drew on existing folk traditions surrounding Beltane to create a modern celebration of the festival which has continued to grow and evolve as the years have gone by.

This first modern Beltane saw only five performers take to Calton Hill, watched by an audience of fifty to a hundred people. Within five years this had grown to several hundred performers and three thousand audience members, during which time the Society came into place to support the continuation of the festival. While Arthur’s Seat had traditionally been the location for Edinburgh’s Beltane celebrations, at the time of the planning of the ‘new’ Beltane Festival a location was needed that was more accessible and central, while still maintaining an association with nature and the environment. Calton Hill also at that time had a bad reputation relating to sex and drugs and was a ‘no go’ area of the city, and part of the aim was to ‘reclaim’ that space for the local community through our celebrations.

As the Beltane Fire Festival has grown and developed, change has been inevitable. In 1992, Angus Farquhar organised his last Beltane, and the following year the Beltane Fire Society formed to take on his mantle. By 1999, audience numbers had reached ten thousand, and in 2001 the Festival took on its first paid production manager to co-ordinate the growing event, currently a part-time paid role in an otherwise volunteer organisation. Growing costs, attendance numbers and council licensing requirements meant that in 2004 the decision was made for the previously free event to be ticketed for the first time. An admission charge did little to effect the festival’s popularity, however, and in 2004 the event sold out for the first time with an audience of twelve thousand. In recent years, the audience has varied between six and twelve thousand people, experiencing a cast of around three hundred performers, plus support groups, technicians and production groups.

As “Beltane” has got bigger, it also expanded outwith the night itself, part of a cultural mileau which helped to spawn several performance groups which would move beyond the bounds of Beltane. Most notable was te POOKa, a performing arts charity which for many years had a symbiotic relationship with the festival, sharing personnel, headquarters and, in its early years, the name “Beltane Productions”. The charitable objectives of the Society, which in part seeks to raise awareness of the Quarter Days of the Scottish seasonal calendar, have also expanded its own performances to mark these complementary festivals. While the festivals of Imbolc and Lugnasadh have generally been small, informal affairs for members of the Society, the most established alternate celebration is Samhuinn – 31st October – when the coming of winter is marked by a public procession in Edinburgh city centre.

Despite these changes, BFS remains a volunteer-run community charity, with the performance on the night itself at its core. And, while the performance itself has grown and changed, it has firmly retained key elements – the procession of the May Queen, the death and rebirth of Green Man, the lighting of the bonfire – which provide a backbone of continuity while allowing a huge amount of flexibility within each group and each character as to how they wish to engage with and shape the story of our Festival. The Beltane fires have returned to Edinburgh in a vibrant, modern tradition which has become a world-renowned spectacle.

From:

Beltane Fire Society

Formed in 1988, Beltane Fire Society is a community arts performance charity that hosts the Beltane Fire Festival and Samhuinn Fire Festival in Edinburgh.

Beltane

Introduction

Beltane

Find this year’s date in the multifaith calendar

Ritual burning of a straw manBeltane is a Celtic word which means ‘fires of Bel’ (Bel was a Celtic deity). It is a fire festival that celebrates of the coming of summer and the fertility of the coming year.

Celtic festivals often tied in with the needs of the community. In spring time, at the beginning of the farming calendar, everybody would be hoping for a fruitful year for their families and fields.

Beltane rituals would often include courting: for example, young men and women collecting blossoms in the woods and lighting fires in the evening. These rituals would often lead to matches and marriages, either immediately in the coming summer or autumn.

Other festivities involved fire which was thought to cleanse, purify and increase fertility. Cattle were often passed between two fires and the properties of the flame and the smoke were seen to ensure the fertility of the herd.

Today Pagans believe that at Beltane the God (to whom the Goddess gave birth at the Winter Solstice) achieves the strength and maturity to court and become lover to the Goddess. So although what happens in the fields has lost its significance for most Pagans today, the creation of fertility is still an important issue.

Emma Restall Orr, a modern day Druid, speaks of the ‘fertility of our personal creativity’. (Spirits of the Sacred Grove, pub. Thorsons, 1998, pg.110). She is referring to the need for active and creative lives. We need fertile minds for our work, our families and our interests.

Fire is still the most important element of most Beltane celebrations and there are many traditions associated with it. It is seen to have purifying qualities which cleanse and revitalise. People leap over the Beltane fire to bring good fortune, fertility (of mind, body and spirit) and happiness through the coming year.

Although Beltane is the most overtly sexual festival, Pagans rarely use sex in their rituals although rituals often imply sex and fertility. The tradition of dancing round the maypole contains sexual imagary and is still very popular with modern Pagans.

The largest Beltane celebrations in the UK are held in Edinburgh. Fires are lit at night and festivities carry on until dawn. All around the UK fires are lit and private celebrations are held amongst covens and groves (groups of Pagans) to mark the start of the summer.

Top

Edinburgh traditions

Beltane in Edinburgh

Performer in white costume and bright white makeup with a blue-painted Blue Man in the foregroundWhite Woman performer ©Every year on 30th April on Calton Hill in Edinburgh thousands of people come together for a huge celebration to mark the coming of summer. The evening begins with a procession to the top of the hill led by people dressed as the May Queen and the Green Man (ancient God and Goddess figures representing fertility and growth).

The May Queen crowns the Green Man, in a ritual similar to that carried out by Wiccan Pagans (who follow a structured set of rituals). The winter ends when the Green Man’s winter costume is taken from him and he is revealed in his spring costume. A wild dance takes place and the Green Man and the May Queen are married.

The main element of any Beltane celebration is fire. On Calton Hill torchbearers carry purifying flames and fire arches are used to represent the gateways between the earthly world and the spirit world.

Most of the imagery used in the costumes and rituals comes from the Celts and from Scottish folklore. Other influences come from indeginous people world wide. For instance, the symbol of Ogun, the Yoruba god of iron, can be seen on the faces of some of the performers, and the Geisha traditions of Japan are evident in the dress of the White Women (assistants of the May Queen). Due to the ecclectic nature of the celebrations, Edinburgh’s Beltane is not recognised as a religious ritual by many practising Pagans.

Fire archFire arch ©

  • The blue paint of the Blue Men refers to the woad used by Celtic warriors.
  • The May Queen’s male consort is the Green Man, sometimes called the May King, Jack-in-the-Green, Robin Hood or the woodland faery Puck.
  • The Red Men represent mischief makers, Pan-like figures who live for the moment without a care in the world or inhibitions.
  • The White Woman and her handmaidens protect the May Queen and attend to her later in the evening. They are the order and discipline in the face of the Red Men’s chaos.
  • Torch Bearers are an important, trusted group. Dressed from head to foot in black, with blacked out faces, their hair covered, they are protected from fire and other elements.

From: http://www.bbc.co.uk/religion/religions/paganism/holydays/beltane_1.shtml

Beltane — Holiday Details and History

Author: Christina Aubin [a WitchVox Sponsor]
Posted: April 30th. 2000
Times Viewed: 258,199

Beltane is the last of the three spring fertility festivals, the others being Imbolc and Ostara. Beltane is the second principal Celtic festival (the other being Samhain). Celebrated approximately halfway between Vernal (spring) equinox and the midsummer (Summer Solstice). Beltane traditionally marked the arrival if summer in ancient times.

At Beltane the Pleiades star cluster rises just before sunrise on the morning horizon, whereas winter (Samhain) begins when the Pleiades rises at sunset. The Pleiades is a cluster of seven closely placed stars, the seven sisters, in the constellation of Taurus, near his shoulder. When looking for the Pleiades with the naked eye, remember it looks like a tiny dipper-shaped pattern of six moderately bright stars (the seventh can be seen on very dark nights) in the constellation of Taurus. It stands very low in the east-northeast sky for just a few minutes before sunrise.

Beltane, and its counterpart Samhain, divide the year into its two primary seasons, winter (Dark Part) and summer (Light Part). As Samhain is about honoring Death, Beltane, its counter part, is about honoring Life. It is the time when the sun is fully released from his bondage of winter and able to rule over summer and life once again.

Beltane, like Samhain, is a time of “no time” when the veils between the two worlds are at their thinnest. No time is when the two worlds intermingle and unite and the magic abounds! It is the time when the Faeries return from their winter respite, carefree and full of faery mischief and faery delight. On the night before Beltane, in times past, folks would place rowan branches at their windows and doors for protection, many otherworldly occurrences could transpire during this time of “no time”. Traditionally on the Isle of Man, the youngest member of the family gathers primroses on the eve before Beltane and throws the flowers at the door of the home for protection. In Ireland it is believed that food left over from May Eve must not be eaten, but rather buried or left as an offering to the faery instead. Much like the tradition of leaving of whatever is not harvested from the fields on Samhain, food on the time of no time is treated with great care.

When the veils are so thin it is an extremely magical time, it is said that the Queen of the Faeries rides out on her white horse. Roving about on Beltane eve She will try to entice people away to the Faeryland. Legend has it that if you sit beneath a tree on Beltane night, you may see the Faery Queen or hear the sound of Her horse’s bells as She rides through the night. Legend says if you hide your face, She will pass you by but if you look at Her, She may choose you. There is a Scottish ballad of this called Thomas the Rhymer, in which Thomas chooses to go the Faeryland with the Queen and has not been seen since.

Beltane has been an auspicious time throughout Celtic lore, it is said that the Tuatha de Danaan landed in north-west Connacht on Beltane. The Tuatha de Danaan, it is said, came from the North through the air in a mist to Ireland. After the invasion by the Milesians, the Tuatha faded into the Otherworld, the Sidhe, Tir na nOg.

The beginning of summer heralds an important time, for the winter is a difficult journey and weariness and disheartenment set in, personally one is tired down to the soul. In times past the food stocks were low; variety was a distant memory. The drab non-color of winter’s end perfectly represents the dullness and fatigue that permeates on so many levels to this day. We need Beltane, as the earth needs the sun, for our very Spirit cries out for the renewal of summer jubilation.

Beltane marks that the winter’s journey has passed and summer has begun, it is a festival of rapturous gaiety as it joyfully heralds the arrival of summer in her full garb. Beltane, however, is still a precarious time, the crops are still very young and tender, susceptible to frost and blight. As was the way of ancient thought, the Wheel would not turn without human intervention. People did everything in their power to encourage the growth of the Sun and His light, for the Earth will not produce without the warm love of the strong Sun. Fires, celebration and rituals were an important part of the Beltane festivities, as to insure that the warmth of the Sun’s light would promote the fecundity of the earth.

Beltane marks the passage into the growing season, the immediate rousing of the earth from her gently awakening slumber, a time when the pleasures of the earth and self are fully awakened. It signals a time when the bounty of the earth will once again be had. May is a time when flowers bloom, trees are green and life has again returned from the barren landscape of winter, to the hope of bountiful harvests, not too far away, and the lighthearted bliss that only summer can bring.

Beltane translated means “fire of Bel” or “bright fire” – the “bale-fire”. (English – bale; Anglo-Saxon bael; Lithuanian baltas (white)) Bel (Bel, Bile, Beli, Belinus, Belenos) is the known as the bright and shinning one, a Celtic Sun God. Beli is the father, protector, and the husband of the Mother Goddess.

Beltane is the time of the yearly battle between Gwyn ap Nudd and Gwythur ap Greidawl for Creudylad in Welsh mythology. Gwyn ap Nudd the Wild Huntsman of Wales, he is a God of death and the Annwn. Creudylad is the daughter of Lludd (Nudd) of the Silver Hand (son of Beli). She is the most beautiful maiden of the Island of Mighty. A myth of the battle of winter and summer for the magnificent blossoming earth.

In the myth of Rhiannion and Pwyll, it is the evening of Beltane, that Rhiannon gives birth to their son. The midwives all fell asleep at the same time, as they were watching over Rhiannon and her new baby, during which he was taken. In order to protect themselves, they smeared blood (from a pup) all over Rhiannon, to which they claim she had eaten her son. The midwives were believed, and Rhiannon was forced to pay penance for seven years. She had to carrying people on her back from the outside of the gate to the palace, although rarely would any allow her to do so. The baby’s whereabouts were a mystery. Oddly, every Beltane night, one of Pwyll’s vassals, Teirnyon Twryv Vliant, had a mare that gave birth but the colt disappeared. One Beltane night Teirnyon Twryv Vliant awaited in the barn for the mare to foaled, when she did, he heard a tremendous noise and a clawed arm came through the window and grabbed the colt. Teirnyon cut off the arm with his sword, and then heard a wailing. He opened the door and found a baby, he brought it to his wife and they adopted Gwri Wallt Euryn (Gwri of the Golden Hair). As he grew he looked like Pwyll and they remembered they found him on the night Rhiannon’s baby became lost. Teirnyon brought Gwri of the Golden Hair to the castle, told the story, and he was adopted back to his parents, Rhiannon and Pwyll, and and named by the head druid, Pryderi (trouble) from the first word his mother had said when he was restored to her. “Trouble is, indeed, at an end for me, if this be true”.

This myth illustrates the precariousness of the Beltane season, at the threshold of Summer, the earth awakening, winter can still reach its long arm in and snatch the Sun away (Gwri of the Golden hair). “Ne’er cast a clout ’til May be out” (clout: Old English for cloth/clothing). If indeed the return of summer is true than the trouble (winter) is certainly over, however one must be vigilant.

On Beltane eve the Celts would build two large fires, Bel Fires, lit from the nine sacred woods. The Bel Fire is an invocation to Bel (Sun God) to bring His blessings and protection to the tribe. The herds were ritually driven between two needfires (fein cigin), built on a knoll. The herds were driven through to purify, bring luck and protect them as well as to insure their fertility before they were taken to summer grazing lands. An old Gaelic adage: “Eadar da theine Bhealltuinn” – “Between two Beltane fires”.

The Bel fire is a sacred fire with healing and purifying powers. The fires further celebrate the return of life, fruitfulness to the earth and the burning away of winter. The ashes of the Beltane fires were smudged on faces and scattered in the fields. Household fires would be extinguished and re-lit with fresh fire from the Bel Fires.

Celebration includes frolicking throughout the countryside, maypole dancing, leaping over fires to ensure fertility, circling the fire three times (sun-wise) for good luck in the coming year, athletic tournaments feasting, music, drinking, children collecting the May: gathering flowers. children gathering flowers, hobby horses, May birching and folks go a maying”. Flowers, flower wreaths and garlands are typical decorations for this holiday, as well as ribbons and streamers. Flowers are a crucial symbol of Beltane, they signal the victory of Summer over Winter and the blossoming of sensuality in all of nature and the bounty it will bring.

May birching or May boughing, began on Beltane Eve, it is said that young men fastened garland and boughs on the windows and doors of the young maidens upon which their sweet interest laid. Mountain ash leaves and Hawthorne branches meant indicated love whereas thorn meant disdain. This perhaps, is the forerunner of old May Day custom of hanging bouquets hooked on one’s doorknob?

Young men and women wandered into the woods before daybreak of May Day morning with garlands of flowers and/or branches of trees. They would arrive; most rumpled from joyous encounters, in many areas with the maypole for the Beltane celebrations. Pre-Christian society’s thoughts on human sexuality and fertility were not bound up in guilt and sin, but rather joyous in the less restraint expression of human passions. Life was not an exercise but rather a joyful dance, rich in all beauty it can afford.

In ancient Ireland there was a Sacred Tree named Bile, which was the center of the clan, or Tuatha. As the Irish Tree of Life, the Bile Pole, represents the connection between the people and the three worlds of Bith: The Skyworld (heavens), The Middleworld (our world), and The Otherworld. Although no longer the center life, the Bile pole has survived as the Beltane Maypole.

The Maypole is an important element to Beltane festivities, it is a tall pole decorated with long brightly colored ribbons, leaves, flowers and wreaths. Young maidens and lads each hold the end of a ribbon, and dance revolving around the base of the pole, interweaving the ribbons. The circle of dancers should begin, as far out from the pole as the length of ribbon allows, so the ribbons are taut. There should be an even number of boys & girls. Boys should be facing clockwise and girls counterclockwise. They each move in the direction that they are facing, weaving with the next, around to braid the ribbons over-and-under around the pole. Those passing on the inside will have to duck, those passing on the outside raise their ribbons to slide over. As the dances revolve around the pole the ribbons will weave creating a pattern, it is said that the pattern will indicate the abundance of harvest year.

In some areas there are permanent Maypoles, perhaps a recollection of ancient clan Bile Pole memory. In other areas a new Maypole is brought down on Beltane Eve out from the wood. Even the classical wood can vary according to the area tradition is pulled from, most frequently it seems to be birch as “the wood”, but others are mentioned in various historical documents.

Today in some towns and villages a mummer called Jack in the Green (drawing from the Green man), wears a costume made of green leaves as he dances around the May pole. Mumming is a dramatic performance of exaggerated characters and at Beltane the characters include Jack in the Green and the Fool. The Fool, and the Fool’s journey, symbolism can be understood in relation to Beltane as it is the beginning of beginnings, the emergence from the void of nothingness (winter), as one can also see the role of the green man as the re-greening of the world.

Traditionally in many areas Morris dancers can be found dancing around the Maypole. Morris dancing can be found in church records in Thame England going back to 1555. Morris dancing is thought to have originated many centuries ago as part of ancient religious ceremonies, however it seems that Morris dancing became associated with Mayday during the Tudor times, and its originating history is not all that easily traced, as is the way with many traditions.

The Maypole dance as an important aspect of encouraging the return of fertility to the earth. The pole itself is not only phallic in symbolism but also is the connector of the three worlds. Dancing the Maypole during Beltane is magical experience as it is a conduit of energy, connecting all three worlds at a time when these gateways are more easily penetrable. As people gaily dance around and around the pole holding the brightly colored ribbons, the energy it raises is sent down into the earth’s womb, bringing about Her full awakening and fruitfulness.

In Padstow, Cornwall, Beltane morning a procession is led by the “obby oss” a costumed horse figure, in a large circular banded frock and mask. The procession is full of song, drums and accordions. Professor Ronald Hutton of Bristol University points out that the first account of the Padstow May Day ‘Obby ‘Oss revelries was written in 1803. He offers evidence however that, like English Morris Dancing, its origins lie in English medieval times. This does not discount the possibility that its roots lay in the foundation of the fertility rites of Beltane, a more politically correct transmutation of fertility acts.

There is also a Queen of May. She is said in many areas to have worn a gold crown with a single, gold leaf at its front, in other areas her crown was made of fresh flowers. She was typically chosen at the start of the Beltane festival, which in time past was after sundown on the eve before Beltane day. Many accounts mention both a May Queen and King being chosen, whom would reign from sundown the eve before the Beltane day to sunset on Beltane. Among their duties would be to announce the Beltane games and award the prizes to the victors. The rudimentary base of this practice can be drawn back to the roots of Beltane festivities, the union of the Goddess and Her Consort, the joining of earth and sun, the endowment of summer. The Goddess has many guises: Danu – The Great Mother, Blodeuwedd (the Flower Bride), Isolt (Iseult, Isolde) and many, many others. The consort can also take many forms including the Green Man, Cernunnos or Tristan.

As Beltane marks this handfasting (wedding) of the Goddess and God, it too marks the reawakening of the earth’s fertility in its fullest. This is the union between the Great Mother and her Young Consort, this coupling brings new life on earth. It is on a Spiritual level, the unifying of the Divine Masculine and the Divine Feminine to bring forth the third, consciousness. On the physical, it is the union of the Earth and Sun to bring about the fruitfulness of the growing season.

It is customary that trial unions, for a year and a day, occur at this time. More or less these were statements of intent between couples, which were not legally binding. The trial marriages (engagements) typically occurred between a couple before deciding to take a further step into a legally binding union. It seems ancient wisdom understood that one does not really know another until they have lived with them, and when you live together things change and we change, as well. With this understanding unions were entered upon, first as a test period, and then if desired, a further commitment could be taken. It through always knowing that it is only through the choice of both to remain, that the relationship exists favorably.

May, however, according to old folklore is not a favorable time for marriages in the legal and permanent sense. There is reference after reference in the old books of this belief, and according to my Irish grandmother, May is not the month to marry, woe is to had by those who do. I can understand the premise of this folklore, May is the Goddess and God’s handfasting month, all honor would be Hers and His.

Water is another important association of Beltane, water is refreshing and rejuvenating, it is also imperative to life. It is said that if you bathe in the dew gathered before dawn on Beltane morn, your beauty will flourish throughout the year. Those who are sprinkled with May dew are insured of health and happiness. There are other folk customs such as drinking from the well before sunrise on Beltane Morn to insure good health and fortune.

The central color of Beltane is green. Green is the color of growth, abundance, plentiful harvest, abundant crops, fertility, and luck. White is another color that is customary, white brings the energies of cleansing, peace, spirituality, and the power to dispel negativity. Another color is red who brings along the qualities of energy, strength, sex, vibrancy, quickening, health, consummation and retention. Sun energy, life force and happiness are brought to Beltane by the color yellow. Blues and purples (Sagittarius energies: expansion, Good Fortune, magic, spiritual power, Success), and pinks (Venus energies). Beltane is rich in vibrant color, lighting the eyes and cheering the Spirit as we leave the dreariness of winter behind.

It is customary to bake a colorful fruit and spiced filled bread for festivals in the Celtic lands, traditionally this festival bread is sweet dough made with sweetmeat and spices. In Scotland they are the bannock – Bonnach Bealtain – for Beltane, in Wales – Bara Brith, Ireland it is Barm Brack and in Brittany Morlaix Brioche. For Beltane this bread was made the eve before Beltane day, is it said that the bread should not allow it to come into contact with steel during preparation (steel is harmful, deadly to the faery folk).

Bannocks are actually uncut scones originally cooked on a griddle. Wheat does not grow well in the Highlands, originally bannocks were made with oat or barley flour made into dough with little water and no leavening. Traditionally, a portion of the cake was burned or marked with ashes. The recipient of the burnt cake jumped over a small fire three times to purify and cleanse him or herself of any ill fortune. Offerings of bannocks and drink are traditionally left on doorsteps and roadways for the Faeries as an offering, in hope of faery blessings.

May is the month of sensuality and sexuality revitalized, the reawakening of the earth and Her Children. It is the time when we reawaken to the vivid colors, vibrant scents, tingling summer breezes, and the rapture of summer after a long dormant winter. It is a time of extraordinary expression of earth, animal, and person a time of great enchantment and celebration.

The excitement and beauty of Beltane can not be better expressed than through the gaiety and joy of our children. There is not doubt “spring fever” hits at Beltane, and hits hard. Children are full of unbridled energy charged up and ready to go! Children always amplify the seasonal energies and the thrill of their change, they bring richness and merriment wherever they go.

It is the child’s unrestrained expression of bliss and delight that is what Beltane is all about. It is the sheer joy of running through fields, picking flowers, rapturing in the sunlight, delighting in the fragrance of spring, dancing in the fresh dew covered grass. Our children guide us through the natural abandonment of our adult sensibilities and show us how to take grand pleasure, warmth and bliss from the gift of Beltane.

Blessed Beltane to you and yours!

Christina Aubin
Beltaine 2000

Samhain – A Very Irish Feast The Roots of Halloween in Celtic Ireland

November 1st was traditionally known assamhain, literally translated the “end of summer” and pronounced something likesow-een. This was the end of the Celtic year, the start of winter, a time for reflection. And part of a sometimes confusing tradition …

From Darkness Comes Light

One of the Celtic idiosyncrasies was the concept of beginning in darkness and working towards the light. As the year started with winter, the days started at sundown. Thus the night from October 31st to November 1st was part of samhain, known as oiche shamhna or “evening of samhain“.

Samhain was one of the four “quarter days” of the Celtic calendar, along with imbolc(February 1st, start of spring – also known asSaint Brigid’s Day), bealtaine (May 1st, start of summer) and lughnasa (August 1st, start of the harvest). We do not have any undisputed information about how these festivities were conducted in pre-Christian times. Samhain seems to have been a specifically Irish tradition and first mentioned by Christian chroniclers. Feasting seems to have taken the best part of a week, a few days either side of the actual samhain day.

Samhain – Preparing for Winter

The preparations concerned mainly cattle and other livestock – all members of the herd were caught, brought into enclosures or sheds near the homestead. And some were marked for death – those animals too weak to survive the winter were slaughtered. Not for any ritual reasons, this was down to purely practical considerations. And filled the larder for winter.

At the same time all corn, fruits and berries had to be harvested and stored. There still is a widespread belief in Ireland that after November 1st all fruit is bewitched and thus inedible. The pooka was said to roam free atsamhain – a black, ugly horse with red eyes and the ability to talk. And with a penchant for kidnappings and copious urination on berries. On the other hand a respectful contact with the pooka could show you the future …

Communal Activities – Samhain as a Day of Reckoning

Many legends concern the big meetings at samhain – this was the time to take stock and decide upon future activities. At the Hill of Tara or on lakeshores. A general armistice during this period made meetings between sworn enemies, diplomacy and social activities beyond tribal and political boundaries possible. All debts had to be settled and horse-racing as well as charioteering provided a peaceful contest.

But spiritual activities were an integral part of the feast.

Traditionally all the fires were extinguished when oiche shamhna set in, making this the darkest night of the year. The fires were then re-lit, marking the start of the new year.

Tradition has it that druids lit a huge bonfire on the Hill of Tlachtga (near Athboy, County Meath) and burning torches were then carried from there to every household during the night – alas, a physical impossibility. Though the reputed special tax levied by the king for this “service” certainly seems believable in light of the modern Irish state’s revenue ideas …

We All Have to Make Sacrifices

Other rituals involving fire were not so quaint and definitely easier to arrange – the “wicker men”. Basically a cage made from wickerwork in a rough resemblance of the human form, then stuffed with (living) sacrificial offerings. Like animals, prisoners of war or unpopular neighbors. Which were then burned to death inside the “wicker man”. Other rituals involved drowning … Happy New Celtic Year!

But these human sacrifices should not be seen as the undisputed norm. Though sacrifices were undoubtedly made, they may only have involved milk and corn spilled into the earth. And there might even have been nocturnal human activities connected to fertility rituals. It was considered a good omen if a woman became pregnant at samhain!

The Non-Human Touch at Samhain

Not everybody joining in the samhain celebrations was necessarily human … or of our world. The night from October 31st to November 1st was a time “between years” to the Celts. And during this time the borders between our world and the otherworld(s) were flexible and open.

Not only the pooka was out and about … bean sidhe (banshee) could be killed by humans during the night, fairies were visible to human eyes, the underworld palaces of the “gentry” (an Irish title for fairies) were open to come and go. Humans could drink with mighty heroes and bed their beautiful female companions … as long as you did not make any mistakes, broke any rules or violated even the most ridiculous taboo. The problem being that the chances to foul up far outweighed the chances of a good night out – so most people opted for a quiet night in. Doors securely locked.

Last but not least Uncle Brendan might come knocking, even though he has been buried the last twenty years in New York. Samhain was also a time when the dead could walk the earth, communicate with the living … and call in old debts.

“Druidic” Confusion

All this belongs to the conservative picture of samhain. Which has been thoroughly muddled by neo-pagans and esoteric authors detailing “lost knowledge”. To such a degree that even a Celtic god of death called samhain appeared – a pure invention.

Colonel Charles Valency is to blame for many inventions. In the 1770s he wrote exhaustive treatises on the origin of the “Irish race” in Armenia. Many of his writings have long been consigned to the lunatic fringe. But Lady Jane Francesca Wilde carried his torch in the 19th century and her “Irish Cures, Mystic Charms and Superstitions” – which is still being cited as an authoritative work.

Samhain meanwhile mutated into All Hallows E’en and Halloween. And samhain or Halloween is still celebrated in Ireland in various ways – complete with fortune telling andspecial meals.

WOTC Extra – Element Shrines

The Dragon Guardian

Element Shrines

An element shrine is a place where you can connect with one element or all four. For example, if you build a water shrine, you can include a crystal goblet of water, a small water fountain, shells, river stones, and pictures of waterfalls, rainstorms, or calm lakes. You may place a soft blue scarf under these objects and perhaps add a clear quartz crystal or two to represent ice. A fire shrine may be a collection of candles in reds and golds on a crimson cloth, perhaps with a small copper or brass figurine of a lion or a dragon. The important thing is to think about what the element means to you and to gather a small selection of items that evoke the feeling that element inspires in you. It is important to remember that a shrine is not an altar. The altar is a place of focus consecrated to the spiritual use of the green witch. It is used as a place to hold tools and equipment during a spell or ritual, and a place to work on charms and witch crafts. An altar can be permanent or temporary. Many witches set up a temporary altar each time they wish to work. As shrines may be used to honor deities or elements, the altar is not required for this purpose, and thus can be considered more of a workspace. Many green witches use whatever surface they wish as an altar, perhaps using the same cloth to spread over various surfaces each time they set up their altar. In this case, the cloth itself becomes the altar, carrying the energy associated with repeated spiritual workings. Green witches follow their intuition, and so may not perform rituals or work spells in the same place each time, choosing the location according to what feels right for their purpose. For the green witch, this means that a workbench or a craft table may sometimes serve as an altar. The practicality of the green witch determines where she works, and very often these sorts of tasks are undertaken in a variety of different places. Potions and salves may be created in the kitchen, while the creation of a protective wreath may take place in the garage. You may choose to formally consecrate your temporary altar each time you set it up, or not, as the mundane is sacred to the green witch. A simple blessing with the four elements can serve to consecrate the surface you have chosen to use as an altar. As a green witch, you may also consider using a stone or stump as a permanent outdoor altar in a corner of your yard or balcony, if you have one.

A shrine, however, is a place to honor something or someone or to leave offerings, a place where you can collect things of personal significance and various energies to weave together an energy that is greater than the sum of its individual parts. A shrine creates a location for a certain kind of energy. The wonderful thing about a shrine is no one has to know what it is. It can be as simple as a photograph, a candle, a seashell, and a colored ribbon grouped together on a shelf. You know why those particular things are together; anyone else looking at them will likely think that it’s simply a decorative arrangement. What’s important is that the energy produced by combining these objects accomplishes the goal you envision for it.

An element shrine doesn’t have to be in a place generally associated with that element. For example, you don’t have to put an earth shrine outside, or a water shrine in the bathroom, or a fire shrine in your kitchen.

Experiment with having four separate shrines in four different places. You can try building the earth shrine in the northern part of your house, the air shrine to the east, the fire to the south, and the water to the west, which is how they’re usually associated with directions in various traditions of Western occultism. Or think about the kinds of energy you feel in various areas within your home, and site a shrine accordingly even if it’s not in one of the traditional directions. If you have a room where a lot of thinking and communicating take place, try setting an air shrine there. If you have a room where everyone relaxes and feels at peace after a long day, try setting up an earth or water shrine there. Make sure to have one shrine for each element so that your home remains balanced.

You can also experiment with creating a single shrine to all four elements. Place this shrine where it feels right to you. This may be near your own personal sanctuary, near the door so that it is the first thing you see when you enter and the last before you leave, or near the center of your home. In a shrine to all four elements, you don’t need to collect multiple representations of a single element. Instead, choose one or two objects to symbolize each element and group them in an arrangement that pleases you and feels right. Shrines are fluid things; you can add objects as you feel drawn to or remove objects when you feel they no longer serve their purpose. Make sure, however, that you always have at least one item to represent each element at all times. Traditionally, a small dish of salt or sand holds the energy of earth, a candle holds the energies of fire, a small dish or glass of water holds water energy, and a stick of incense or a fresh flower holds the energies of air. If you’re worried about salt or water being knocked over, try a small potted plant or a stone for earth and a shell for water. Light the candle and the incense only when you are in the room. Doing this once a day for a few minutes can help you collect your thoughts and your energies. It gives you a moment of peace to commune with these four basic building blocks of nature.

 

 

The Way Of The Green Witch: Rituals, Spells, And Practices to Bring You Back to Nature

Arin Murphy-Hiscock

Let’s Talk Witch – Using the Four Elements Inside the Home

The Dragon Guardian

 Using the Four Elements Inside the Home

 

Being surrounded by nature may be the first thing that pops to mind when you think of the path of a green witch, but as you have seen, what’s inside a green witch’s home is just as important as what’s outside.

Many of us who live in an urban environment do not have access to wild areas. The modern green witch needs to figure out how to connect to green energy without being surrounded by nature. This can be easily accomplished in the home. Every green witch is different, and as the practice is informal, there is no prescribed way to decorate your personal space. Depending on your personal tastes and preferences, your home may look extremely different from the home of another green witch. One of the easiest ways to bring the energy of the natural world into your home is to introduce plants into your space.

By surrounding yourself with items of personal significance and choosing colors and décor for your home that reflect your goal of harmony and balance, you reinforce your home as your place of power. Although most green witches have one or more rooms or nooks or crannies in or around the house specifically designated as sacred locations where they work or commune with nature and the divine, your entire home can become sacred space. The hearth (the “heart” of the home) is always a focus for the home of the green witch, whether it’s the kitchen or another room where the family gathers. This is rarely a convenient place for practical worship. Although green witchcraft is certainly not a ceremonial path and not laden with formal ritual, a central area through which you can touch the divine can make your spiritual journey more grounded. Shrines are ideal for this purpose.

The green witch acknowledges that the energy of the divine manifests within the natural world. The basic building blocks of the natural world are the four elements—earth, air, fire, and water. By working with these elements, you can strengthen your connection to the natural world, and this can be done inside or outside. If you don’t have access to forests and fields, you can work with the four elements indoors and balance your connection to the natural world through them.

 

 

The Way Of The Green Witch: Rituals, Spells, And Practices to Bring You Back to Nature

Arin Murphy-Hiscock

WOTC Extra – Top 5 Reasons We Don’t Get What We Want in Life

Nature Comments & Graphics

Top 5 Reasons We Don’t Get What We Want in Life

 

#5: We Think We Have to “Make it Happen”

Having to “make things happen” is difficult— it involves long hours, hard work, and lots of worry. Thinking about making things happen makes most of us tired, so we just stop trying.

As children, we learned early and often that we have to physically create whatever we want, starting with getting good grades in school so we can get into a good college, get a good job, and live happily ever after. We’ve got phrases like, “You’ve got to pull yourself up by your bootstraps“ and “If you want something done right, you’ve got to do it yourself.”

The truth is that we do make some things happen, but most of the time we create with the Universe’s help. It’s like we’re sitting in the Universal restaurant and ordering off a menu: “I’d like the new job for an appetizer, the red car well done as an entrée, and a fabulous soul mate for dessert.” The Universe takes our order and serves it up— and the only thing we have to pay at the end of the meal is our appreciation and gratitude. Now that’s a cheap date!

Did you know that there is an angel, guide, totem, and helper for just about everything in life? Whether you want a new job, a new mate, or just a shift in your life (“ three degrees to the right, please”), there is a Universal being just waiting to help you. All you have to do is ask.

Daily rituals remind us that we’re just doing the asking, and the Universe (and all its helpful beings) is handling the delivery. These rituals remind us to relax and just ask!

#4: We Are Afraid of Failure

Because we are not taught in school how to attract what we want, and because we don’t get a lot of practice, most of us feel that we are failures when it comes to getting what we want. We hate failure, so we give up on our desires and just accept whatever meager servings life puts on our plate.

The truth is that we are all fabulous co-creators in collaboration with the Universe, and we never fail. Sometimes we don’t create what we want, but we’re always creating— we can’t help it. Humans are born to create, all the time. What’s more, most of the time we do create what we want in life. We just become impatient and move on to our next desires before our first creation has manifested. As a result, we end up settling for less, and never see the results of our original creations!

Rituals of magic and witchcraft bring that creative process up to the conscious level, making us aware of the actual creation sequence. We begin to see the connection between what we ask for and what we get as a result.

Once we are aware of this creation process, we become much more confident creators and we pick up those old dreams and desires we abandoned long ago.

#3: We Are Hypnotized by Daily Life

As a society we have become so hypnotized by the hum of daily life that we forget to create consciously. If you want to see how hypnotic daily life is, check in with your thoughts first thing in the morning and last thing at night. Chances are, your thoughts will be about all the things you have to do during the coming day, or all the things that happened during the past day. Your big desires and dreams probably don’t even figure in those thoughts!

Between day planners, smart phones, and tablets, we are sunk up to our eyebrows in the concerns of daily life. We become so engaged in making our daily lives “work“ that we forget everything else. We are transformed from humans to robots.

A magical or witchcraft practice can help us create contact with Spirit, and maintain that contact throughout the day. Our Spirits are the keepers of our dreams, desires, and life lessons. When we are in touch with Spirit, we remember ourselves and why we are in body on this planet. Spirit keeps us in touch with our Spirit path, and helps us walk through our daily lives with purpose and meaning. When we are Spirit-led, we are no longer hypnotized by daily life, but use the tools of daily life to achieve our Spirit dreams.

#2: Negativity is Popular

If you’ve been around the metaphysical community at all, you’ve probably heard about the principle that we attract into our lives what we focus on. In other words, the sum of our thoughts and feelings (both positive and negative) create the events and people in our lives. So if you want to create your desires in life, all you have to do is think positive thoughts and feel positive vibes. Sounds simple, right?

Unfortunately, in our society it’s easier said than done. Negativity is so popular in our society that we’re often branded as “Pollyannas” if we’re too upbeat and popular. Just turn on the TV and watch any news program or sitcom. The news programs report mainly on disasters or gloom and doom predictions, while the sitcoms are all about characters insulting each other with sarcastic remarks.

We’ve become so accustomed to these negative forms of communication that it actually feels odd to think, feel, and act in a positive way. Being positive means we have a hard time fitting into the gossipy conversations that have become the norm in daily life.

The good news is that witchcraft rituals, done regularly, move us out of the negative spheres of influence and attract similarly positive people and events into our lives. These rituals give us the extra courage and confidence to stand in the positive flow of consciousness rather than the negative. Plus, they help us remember our dreams, and to think and feel in alignment with those dreams.

#1: We Don’t Believe We Can Be, Do, and Have Everything We Want

With phrases like, “You can’t have your cake and eat it, too,” who can blame us for giving up on our dreams? We’re taught that whenever we want something, we have to give up something else.

The truth is that this Universe is limitless from the human perspective. We can ask for and create anything and everything we want, and there is still enough left over for everyone else. We live in a continuously expanding Universe, where we are all creating more and more and more. As humans, we can’t ask for enough creation to exceed the Universal limit.

Our job as humans is to create. We are here to experience the process of creation, of being, doing, and having everything we want. Rituals of witchcraft or magic connect us with Universal helpers who can assist us in the process. These rituals also connect us with the understanding that the Universe is limitless, and we can keep asking to our heart’s content!

Learn How to Do Witchcraft Rituals and Spells with Your Bare Hands

Alan G. Joel


WOTC Extra (d) West Wind

Egyptian Comments & Graphics

West Wind

 

The west wind blows cool and moist; it may carry a hint of rain or mist as it washes over the land. It is a fertile, loving force that is gentle and persuasive.

It symbolically rules twilight, when all is at a standstill; day and night merge into a magical landscape of muted colors and breezes. Sunset, like sunrise, is an excellent time to perform magic— more so if the correct wind is blowing.

Water magic— love, healing, fertility and so on— is excellent for the west wind, as it adds its own forces and energies from that quarter. Especially excellent for spells involving cleansing or purely religious rituals, the west winds is welcome relief after the dry, hot breeze from the south.

The west wind is the blue of the sky just before all the light fades from the sky.

Earth Power: Techniques of Natural Magic

Scott Cunningham