Witchcraft – Chapter Seven – Flora and Fauna

Witchcraft

Chapter seven – Flora and Fauna

by Ilil Arbel, Ph.D.

Tales of plants and animals that have served witches can fill an entire book. Imagine talking cats, killer trees, flowers that make you fly and lambs that grow inside fruit.  These are not fairy tales told just for fun; people actually believed in them, and some were even partially true.

The connection to animals and plants goes back to Stone Age predecessors of modern witches, who are still guardians of the earth. The drawings of animals on cave walls show it clearly. The giant cave bear, for instance, was considered the Master of Animals. The hunters worshiped him, and he granted them permission to hunt. Dangerous animals, such as the saber tooth tiger, the woolly rhinoceros, or the mammoth, could only be conquered, or avoided, by magic and ritual.

Later, many gods, demigods and other powerful entities appeared in animal form. The Celtic god Cernunnos, master of the forest and all its animals, appeared often as a stag. Even more significant are Cernunnos’ many appearances as an antlered man. In this form he looked exactly like the shape-changing sorcerer of the Stone Age.

The imaginary menagerie included domestic animals, like the cat, and those of wood and field, such as the hare. The garden contained the witch’s cultivated plants, and the weeds that flourished near by.

Let’s start with the menagerie. Every witch had her “familiar,” an animal that had been given to her by Satan himself. The animal was a pet as well as a demon, much loved and well taken care of by the witch. It received good food, careful grooming, and sometimes even wore clothes during cold weather. The witch protected it fiercely, and killing a familiar was an invitation to serious revenge. In return, the animal spied, robbed, and sometimes killed for the witch.

Funny as all that may sound, the people believed in this relationship. The witch’s neighbors even thought that the animals talked to the witch in human language. This can explain the terror they held for the villagers. If an old woman regularly talked to her pet, as lonely people usually did, she was doomed. A familiar was also recognized by always being close to the witch, usually following her wherever she went, and by its superior intelligence.

CAT Cats are the ultimate Familiars. Everything about the cat was, and still is, magical. Watch your own cat going about its mysterious business. See how it suddenly looks at a corner of the room, intent on something that clearly isn’t there. It can be creepy on a stormy night, even when you know very well that there is no such thing as a ghost!   Sometimes your cat, dozing peacefully, suddenly leaps to the next room as if possessed. You laugh at its antics, but what did it really hear there?  Even today, wonderful and loveable as they are, cats hold a terror for some people. Some won’t stay in a room alone with a cat. Look at the changing eyes – the pupils are narrow slits during the day and large and round at night. Changing just like the moon. So they imagined that the cat saw the future with those moon-like, magical eyes, and probably also ghosts and goblins. Cats could also forecast the weather. If they played wildly, high wind was expected. If they sat with their back to the fire, no doubt a cold spell was due. And if they washed their ears carefully, rain was imminent. The most feared cat was the black one, considered Satan’s property at the all times. During the Middle Ages people senselessly slaughtered cats for no reason other than the belief that they were demons.

GOAT The goat connection may be even more significant than the cat. It goes back to antiquity. A powerful clan in ancient Greece, the Palentids, claimed they were originally descended from a sacred goat. The horned and hoofed Greek goat-god, Pan, is one of the most important entities of Witchcraft. Thor, the Norse god, was worshiped before the other gods of Valhalla. Some say he existed as early as the stone-age. Thor drove a great chariot, pulled by two giant, powerful goats. They symbolized thunder and lightning. Medieval legends say that the Devil created the goat. Satan himself often appeared with goat’s horns, and sometimes changed his shape completely into a goat. During the Sabbaths, he traditionally came as a three-horned goat, the middle one used as a lamp.

HARE Hares were strongly associated with witches.  The hare is quiet and goes about its business in secret. They are usually solitary, but occasionally they gather in large groups and act very strangely, much like a group of people having a conference. A hare can stand on its hind legs like a person; in distress, it utters a strange, almost human cry which is very disconcerting to the listener. Watching such behavior, people claimed that a witch could change her form at night and become a hare. In this shape she stole milk or food, or destroyed crops. Others insisted that hares were only witches’ familiars. These associations caused many people to believe hares were bad luck, and best avoided. A hare crossing one’s path, particularly when the person was riding a horse, caused much distress. Still, the exact opposite superstition claimed  that carrying a rabbit’s or hare’s foot brought good luck. There is no logic to be found in superstitions.

SPIDER They are tiny, menacing, and some are poisonous. Yet, they have always been admired for their wonderful weaving and their hunting ability. No wonder they were put on the list of witches’ familiars. Spiders could invade anyone’s house for the witch’s benefit. Also, they could hide in the witch’s clothing and talk to her while she went about her business, perhaps offering her some advice.

CROW The crow is almost too obvious. The medieval villagers considered it ugly, for some reason. Actually, it’s a beautiful, glossy black bird with a truly elegant shape, but there’s no accounting for taste. Perhaps they disliked the crow because it emits a hoarse cry rather than a song, and it’s obviously quite good at stealing things from farmers. The villagers thought the crow spied for the witch all day by flying anywhere it wanted, and then reported at night. And it could easily accompany her on her own flights to the Sabbaths.

BUTTERFLY Few people know how the butterfly got its name. The witch was supposed to change her shape into this insect. She then flew to the dairy, and stole milk, cheese and, of course, butter!

BEE The enterprising witch did not keep bees only for the honey. She didn’t really need that so much. What she wanted was the wax – to make images of her enemies and destroy them in image magic.

TOAD Toads were favorite familiars. They were dressed in velvet, given bells to decorate their legs, and were expected to dance to music (though it’s doubtful they ever did.)  The little horns on their head suggested the devil, and the witches used toad’s spittle in their ointments. Toads could predict storms by rushing quickly and suddenly into the water; they could hear the thunder long before humans could. In addition to all these marvelous qualities, old toads had precious jewels growing inside their heads, so it was worthwhile protecting a toad until it reached old age.  Of course no one ever saw one – there’s never any jewel in a real toad’s head – but people believed it was incredibly beautiful and protected the lucky wearer from poison.

Let’s step into the magic garden. The witch’s neighbors were quite certain you could recognize a witch by what grew in her garden. If you had a yard full of nightshades, monkshoods, thorn apples and henbanes, it really looked suspicious, because these plants were used to prepare the ointment that helped a witch fly.

The fact that the plants were also good for healing and cosmetic purposes meant little. And some of the plants were not even deliberately cultivated. Deadly nightshade was made into eye drops, monkshood was used to exterminate wolves, and thorn apples and henbanes just sprouted everywhere. They still do. But people found it more exciting to think of them as the witch’s tool of destruction.

It is interesting to note that so many of the plants in the witch’s garden are now recognized as hallucinogenic. All the nightshades, for instance, contain substances called tropane alkaloids. These alkaloids produce hallucinations and trance states. They are also toxic enough to produce insanity and even death if used in larger quantities. The use of hallucinogens go back to ancient Greece, Egypt and Rome. They were also used in Afghanistan, Africa, India and parts of the Middle East. People thought they could help in conjuring demons and as an aid to prophecy. The mixture of Belladonna, henbane and mandrake, when rubbed on the body, produces dreams about flying. These hallucinations feel so real, that many witches believed they really flew. They confessed that to their torturers during their trials, and were burned at the stake. The mixture also produced dreams of changing into animals. Some witches honesty believed they turned into fish or geese, and threw themselves into deep water. Some drowned.

The plants have a good, medicinal side. Henbane is a painkiller.  Belladonna is used as eye drops. They were part, in the hand of a good practitioner, of the entire herbal lore, much of which is still in use in medicine. However, the hallucinogens caused more trouble then good, and much of the bad name the Old Religion acquired is a result of using drugs. First, the preparations were given, in some covens, to young people just starting out as witches. The idea was to make the initiation easier and more interesting, but the result was a life-long addiction.  It also connected Wicca with the Satanists and with the followers of Voodoo, who used drugs freely. In the history of Witchcraft, these plants and preparations are possibly the worst habit some witches had. It must be noted, however, that not all covens used, or approved of the hallucinogens. Many witches realized that the use of drugs is one of the stupidest and most dangerous habits a human being can indulge in, then as well as now.

BELLADONNA Belladonna, the Deadly Nightshade, was the Devil’s favorite plant. Like many other busy persons, the Devil found relaxation in the hobby of gardening. He tended this particular plant every night of the year, except on “Walpurgis Night,” when he usually prepared for the witch’s Sabbat and neglected his hobby. So this was the night to go harvest some Belladonna, if you needed it. You got a black hen and let it lose. For an unexplained reason, the Devil could never resist a black hen. So he would go chasing it, away from the Belladonna. Now the plant could be harvested without danger to the person. Why should anyone want this poisonous weed, you might ask?  Well, if you rubbed it on your horse’s body, it would bring the animal great strength!  No record is left of the fate of all those black hens the Devil busily chased all over Europe. Hopefully, they found their way back to the chicken coops.

MANDRAKE The best mandrakes, people thought, grew under the gallows. A mandrake is a strange plant. The shape of its root looks just like a human being. It is lifelike and twisted, and many believed that a small demon lived in it. Capturing the demon brought great power, but it was extremely dangerous. The demon objected to having the plant pulled out of the ground. It caused him great pain, and his agonized shriek could kill the man who destroyed the plant. So a system had to be developed. First, the man stuffed his ears with wax. Then, he dug around the plant until only a few roots held it to the ground. Now he got a dog, attached one end of a long rope around its neck, and the other end around the plant. The man went a certain distance, and then held a plate of food toward the dog. The dog leapt toward the food, and in the process, released the mandrake from the ground. The dog was expected to sacrifice his life for the benefit of his owner. However, as the plant never really shrieked, or made any other effort to revenge its destruction, many dogs simply got a good meal out of it. The trick, now, was to bathe the root in wine and wrap it in silk. This pacified the demon, who now became the owner’s advisor. When all was said and done, the disappointment must have been terrible. After all, a root, no matter how weird it looked, could never talk to anyone, let alone give wise advice. So it was finally established that the tiny demons really preferred the company of witches to that of ordinary mortals.

ELDER TREE If the witch felt like drinking some milk, she entered the elder tree, traveled in it, and settled near someone’s cow barn. The long branches went into the barn during the night, and milked all the cows.

YEW TREE Even without the connection to witches, yew trees had many superstitions attached to them. It was best not to lie down under a yew, despite the nice cold shade. The tree would suck the life out of anyone, as soon as he or she fell asleep. In Sherwood Forest, as in all of England, Yew was used to make bows and arrows. Robin Hood used them all his life. When he was about to die from his wounds at his last battle, he asked his merry men for a favor. He wanted to shoot one last arrow and be buried where it landed. They brought him his old bow, and with a superhuman effort, Robin shot one arrow and died. The men went to look for it and found it had landed in an ancient graveyard, under a venerable yew tree. And so they buried Robin there, in the shade of the tree that gave him so much while he lived. Yew always grew in graveyards, anyway. People believed that the tree drank the poison from the ground which was infected by dead bodies. Naturally, it became known as the favorite of witches – they were known to spend much time in graveyards, anyway.

FIR TREE In Germany, as late as the nineteenth century, people danced around the fir during religious festivals. But the songs were not Christian – they dated back to pagan times. It was believed that an imp lived in the tree, a kind and benevolent spirit. The fir was decorated with lights, flowers, eggs and other such objects. Some believed this was the origin of the Christmas tree.

In the northern countries the respect for the fir is deep seated. It is considered the home for the mysterious King of the Forest. Some people still refuse to cut a fir tree, and if it falls by itself, perhaps during a storm, the wood is not sold, but given in charity.

The garden and menagerie described here were mostly European, but many interesting plants and animals belonged to other cultures. Some were strongly connected to various forms of sorcery.

THE BAROMEZ This combined plant/animal belongs to the Tartars, by the Caspian sea. The Baromez was a lamb. It had superb wool, silky and warm, much sought after. However, it wasn’t born the usual way. In the faraway land where the Baromez lived, certain “gourd trees” produced large fruit. At night, the ripe fruit opened, and the cute, tiny lambs jumped out of the fruit. They were attached to the fruit by an umbilical cord, so they could not free themselves from the tree. This was the job of the enterprising sorcerer/shepherd, who released the lambs, reared them and sold their wool – no doubt for a large profit.

DUCKS Not a particularly romantic animal, you would say. But if you were a sailor, traveling by an unspecified Pacific island, you may have changed your mind. A tree grew with its roots in the water. Giant fruit hung limply over the waves. A sorcerer or witch would come to the tree, sing a strange song, and suddenly the fruit began to open. Inside was fluffy, silky material, attached to the bill of a duck. The duck hung on for a while, drying its feathers in the strong sun. Then it dropped with a thud into the sea and swam away. The sorcerer either let it go or took it home, depending on the ritual needed.

BARNACLE GOOSE Well, if a duck, why not a goose?  A real goose, Branta leucopsis, caused trouble during the Middle Ages for both Rabbis and Priests. It nested in the Arctic, and was seen by sailors in grounds which were covered with large barnacles. Naturally, the sailors assumed the bird hatched from the barnacles. The rabbis had trouble deciding if the goose was a fowl, appropriate food for Orthodox Jews, or a Shellfish, forbidden to them. The priests had similar problem. Is it a fish, permitted during Lent, or a fowl, forbidden at this time?

MIRAJ The story of the Miraj comes from somewhere in the Indian Ocean, and it’s probably the funniest magical beast ever invented. It’s easy to imaging two or three hard working witches sitting over a cup of strong palm wine, discussing the hard times, wondering what new enterprise they can come up with. They must have had a good sense of humor, because the Miraj was a killer unicorn rabbit. It looked innocent enough. It was large, yellow, and had a long black horn in the middle of its forehead. The animals around it knew the danger, though, and ran for their lives whenever they saw it coming. The Miraj could eat anything, even animals much larger than itself, such as pigs and cattle. The witch’s job was to charm away and control the Miraj when she noticed one or two infesting the neighborhood. The villagers never saw a Miraj themselves, obviously, but they preferred to keep it this way. After all, what were they paying the witch for?  Every profession has its hazards, right?  Let the witch face the deadly killer unicorn rabbit!

 

Source:

Encyclopedia MYTHICA

Basic Truths About Any Type of Magick

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Basic Truths About Any Type of Magick

Few Simple, easy to remember:

1. There is such a thing as karma and it will get you if you do wrong, which includes trying to control other people through spells.

2.  All magick comes with a price. If you desire harm to another you will have to deal with the boomerang aspect of it. But it will come back to you either threefold or sevenfold. I do not know which is more accurate and I really am not going to find out. Best thing to do is not put it to the test.

3.  Make sure you really want what you are going for and that you are specific as to what your wants actually are. Once you receive it, it won’t come with a money back guarantee or return to sender aspect.

Like I said, simply, straight to point and to remember. Which is advisable to always remember them because what you cast does come back to you three-fold.

GOALS OF A NATURAL MAGICIAN

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GOALS OF A NATURAL MAGICIAN

To walk in harmony with nature, never taking without giving,
To understand that magick is an alliance between humans and the Earth for the betterment of all.
To use magick as an instrument of loving change, not hateful destruction.
To see the spiritual in the physical and to understand that neither is higher nor more perfect than the other.
To wisely use natural energies only when in genuine need, not for greed.
To know nothing is impossible if we will work beyond personal limitations.
To work magick for others only with their permission.
To celebrate magick as a union with the energies that gave us our physical forms.
To improve ourselves, our friends, and our world for the greater good of all.

 

*Quoted from “The Candle Magick Workbook” by Kala & Ketz Pajeon*

Let’s Talk Witch – Using Our Five Senses in Magick

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Let’s Talk Witch – Using Our Five Senses in Magick

This is part 1 of a WOTC mini-series on the Five Senses Used in Magick

All material are taken from an excerpt by Marion Sipe’s article,
“Engaging All Five Senses in Spellwork” which can be found
in the Llewellyn’s Almanac for 2014.
 

Part 1 – Engaging All Five Senses in Spellwork

Spellwork is the practice of bringing the possible into reality whether the spells are for better health, a new job, or tastier garden tomatoes. All of these goals, and most others, work on the principle that the worker uses their own will to shape reality, and because of this, the worker uses their own will to shape reality, and because of this, the worker must be able to form a clear picture of the intended outcome. You can’t create what you can’t imagine so the more clearly the goal is identified, the more likely the desired outcome. Engaging all of our senses in spellwork can help us define that goal and give it aspects that appeal to our need to interact with something to prove to ourselves it is real. Additionally, sometimes we need to define goals that aren’t concrete, but rather involve abstractions such as emotions and memories. Such goals can be hard to represent, but by using our other senses, we can find representation for them, and manifest even the most abstract goals into reality.

While visualization is a much praised and important part of spellwork, each of our four other senses has the potential to connect us to our spellwork in deeper and more intense ways. Human beings are primarily visual creatures, but that does not mean that the visual sense is the strongest for everyone. Nor does it mean that our other senses have less to offer. Many of us already use cues for our other senses in ritual; a drumbeat or music in the background, incense in the Air, cakes and ale. However, we don’t always bring these elements into the spellwork itself. We can use smells, tastes, sounds, and textures in spellcraft to create a deeper link with the magick as well as a more complete representation of the desired result.

For instance, smells provide a powerful trigger for memory and emotion. As an example, you can improve a spell to relieve insomnia by using the smell of fresh linen, applying the scent to a small sachet tucked into your pillow. The scent becomes another part of the spell whether it’s the use of baby powder in a sachet meant to aid in fertility or using a vial of oil as the focus for a calm flying spell.

We can also use scents to bring a spell to mind again after the casting, strengthening the magick or its effect on you. Additionally, spells that you can taste can have a huge impact on the body, and make a great vehicle for workings such as health spells or other purposes involving the body. The sense of touch plays a large role in our interaction with others, but is also the medium through which we interact with and manipulate the world. When we think of something as material, we think of being able to touch it; therefore, giving a texture and feel to the goals of our spellwork lends a quality of realism that brings them closer to manifestation.

“Tomorrow we continue with this series by looking at how our sense of Smell works into our spellwork.”

 

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The ABC’s of a Wiccan Life

The ABC’s of a Wiccan Life

by Victoria Martyn

Accept others as they are. We are all individuals.

Belief in yourself is a necessity.

Concentration is important in any endeavor, both magickal and in life.

Do what you will, so long as it harms none.

Empathy is an important life skill… learn it, practice it.

Find strength in yourself, your friends, your world and your actions.

God is multifaceted… the Lord and Lady, all deities take many names and faces.

Help others every chance you get.

Intelligence is something that cannot be judged on surface.

Judge not… what you send out comes back to you!

Karma loves to slap you in the face. Watch out for it.

Learning is something that should never stop happening!

Magick is a wonderful gift- but it is not everything.

Nature is precious. Appreciate and protect it.

Over the course of time your soul learns many lessons. Make this life count!

Pray.

Quietness both physically and mentally restores the soul; meditate often.

Remember to take time for yourself as well as others.

Spells can help you, but you must also help yourself!

Tools can only do so much… they are not the foundation of all.

Unless you enjoy worrying, keep a positive mindset!

Visualize the success of your goals before you set out to achieve them.

Wisdom can often be found in the least expected places!

Xenophobia (a hatred of those different from you) is a path to misery.

You are a beautiful person who is capable of anything!

Zapping away all of your troubles is not going to happen!

Magical Wiccan Names – 5 Tips To Choosing the Best One For You

Magical Wiccan Names – 5 Tips To Choosing the Best One For You

By

Upon joining a Wiccan coven, members are usually asked to pick out a new  name. This symbolizes the person being “born” into a new life. It also helps the  individual separate his old self from his newly chosen one. With so much  importance placed on this decision, choosing magical Wiccan names requires a  fair amount of thought and effort.

Here are 5 tips to make choosing magical Wiccan names easier:

1. Use a baby names book. These resources are very easy to find at your local  library or bookstore and have thousands of names and their respective meanings.  If “wisdom” is a characteristic you want to embody, choose names that share that  meaning.

2. Use “earthly” words. Because Wicca is centered around the energy and  spirit found in Nature, it is common practice to use earthly words, or their  derivatives, to help create your Wiccan name. Examples include using names of  animals (Raeven, Magwolfe, Serpenta, etc), names of trees and shrubs (Furne,  Wadoak, Salvini, etc) or other nature-related words.

3. Use historic names. Pick up a book about the history of witchcraft, and  your head will be spinning with ideas for new names. You don’t have to choose  the exact spelling. But if there is a past witch whose life you admire, you may  use a derivative of that name for your own.

4. Use numerology. Every name can be broken down to a single number, and that  number has a meaning of its own. So if you are wanting a magical Wiccan name  that has to do with individuality, you would want a name whose single digit  value was 1. Doing a little research online will give you a listing of the  values of all digits, from 0-9. Make sure that your new name is in line with the  characteristics you want to embody.

5. Use elders. If you are having trouble coming up with a new name, talk to  an elder of your coven. That’s what they are there for. There are times when an  outsider looking in can give you the answer you are looking for.

Choosing magical Wiccan names does not have to be a long or difficult  process. But because it will be the name that represents who you want to be in  your new Wiccan lifestyle, it needs to be chosen with care.

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Ravine Masters is the owner of http://www.More-Info-On.com  [http://www.more-info-on.com/witchcraft-love-spell-what-you-need-to-know/]

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Wiccan Names and Meanings – The Importance of Choosing The Ideal Magickal Name

Wiccan Names and Meanings – The Importance of Choosing The Ideal Magickal Name

By

When becoming a member of the Wiccan religion, many people choose to adopt a  new name, usually referred to as a “Wiccan name” or “Magickal Name.” This is  done as a symbol of rebirth into a new life and typically represents an alter  ego of who the person wants to be. So significant is this process that Wiccan  names and their meanings become a solid foundation from which the rest of the  Wiccan experience is grown from.

Choosing a Wiccan name should not be done casually. The individual should  research names that have meanings he or she would like to live up to. So if the  person seeks to be strong, patient and wise, he should find names that represent  those characteristics. Oftentimes a simple baby name book can be a beneficial  tool.

Sometimes the best name is a combination of two other names. So if the  individual finds one name that means “strong” and another that means “cunning”,  combining the two names and rearranging the letters can provide a new unique  name that encompasses both qualities being sought.

And when talking about Wiccan names and meanings, one cannot leave out the  numerology aspect of the name. Using digit summing (reducing the value of all  the letters in the name by adding them together), a single number can be found  for every name. And that number has a meaning that can be relevant to the person  in creating or choosing the ideal name. By adding or removing a letter, you can  significantly change the meaning of a Wiccan name in a numerological sense (ie.  adding an “e” in Sarah to make the new name “Saraeh”).

Becoming a member of the Wiccan religion, like becoming a member of any  religion, is a life-altering decision that should be handled with seriousness  and thoughtfulness. Wiccan names and their meanings are the first step into this  lifestyle, and taking the time and effort at this critical point will build a  strong foundation to spiritually build on.

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Ravine Masters is the owner of http://www.More-Info-On.com  [http://www.more-info-on.com/witchcraft-love-spell-what-you-need-to-know/]

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WOTC Special Mini-Series Part 4 – The Wheel of a Lifetime

THE WHEEL OF A LIFETIME

(NE – Infancy) Everything is brand new and there is a blur between the self and
others. There is also a sense of trust that we will be cared for. We are still
deeply connected to our parents.

(EAST – Childhood) We become more independent from our families. Friends are
of great importance and we find a great many things we are interested in
learning and doing.

(SE – Adolescence) We begin to be more independent from our families. Friends
become very important. We struggle with the uncertainties of who we are and
what we look like to others.

(SOUTH- Young Adult) We finish our formal education and begin to settle into
jobs and perhaps marriage and a family. It is a busy time of caretaking,
establishing careers and community involvement.

(SW – Middle Adulthood) We begin to take a look at our life and at how we can
bring to balance. There is often a shift of focus, perhaps from job to family
or from volunteer organizations to personal interests.

(WEST – Middle Age) This is often a time when we discover that there are things
we are clinging to and need to release before we can move on; perhaps it is a
relationship, a job a house or a grudge.

(NW – Senior) Children are grown and retirement nears or begins. We find we
take more quiet contemplative time for ourselves. We see things more in
perspective and appreciate things we were to busy to notice before.

(NORTH – Elder) We are grateful for what we have and what we have had in our
lives. We are more accepting of things and are able to guide others without
expectations of how they might use that guidance.

It is important to be aware that we reach these stages at different ages. Some
folks reach the South quite young with an early marriage and family. This may
force them into the care taking of the South before they have had the time to
really process the Southwest. Others take may years to sort out who they are in
the Southwest before they take their place in the South.

WOTC Special Mini-Series Part 3 – The Wheel of the Year

THE WHEEL OF THE YEAR
From “The Witches of Oz”, by Julia Phillips and Matthew Sandow,
Sydney, New South Wales.

The Wheel of the year is of great significance to Wiccans, and is one of the
principle keys to understanding the religion. As we said earlier, Wicca sees a
profound relationship between humanity and the environment. For a Wiccan, all
of nature is a manifestation of the divine and so we celebrate the turning
seasons as the changing faces of our Gods.

The Wheel of the Year is a continuing cycle of life, death and rebirth. Thus
the Wheel reflects both the natural passage of life in the world around us, as
well as revealing our own connection with the greater world. To a Wiccan, all
of creation is divine, and by realizing how we are connected to the turning if
the seasons and to the natural world, we come to a deeper understanding to the
ways in which we are connected to the God and Goddess. o when we celebrate our
seasonal rites, we draw the symbolism that we use from the natural world and
from our own lives, thus attempting to unite the essential identity that
underlies all things.

Undoubtedly the significance of the Festivals has changed over the centuries,
and it is very difficult for us today to imagine the joy and relief that must
have accompanied the successful grain harvest. What with factory-farming, fast
freezing and world wide distribution, our lives no longer depend upon such
things and as a consequence, our respect for the land has diminished in
proportion to our personal contact with it.

Wiccans believe that we can re-affirm this contact by our observance of the
passage of the seasons, in which we see reflected our own lives, and the lives
of our gods. Whether we choose to contact those forces through silent and
solitary meditation, or experience the time of year in a wild place, or gather
with friends in a suburban living room, we are all performing our own ritual to
the Old Ones, reaching out once more towards the hidden forces which surround us
all.

What is of the utmost importance with the Wheel of the Year is that we
understand what we hope to achieve through our festival celebrations, and avoid
the trap of going through empty motions, repeating words from a book which may
sound dramatic, but have no relevance in our everyday lives. That simply leads
to the creation of a dogma, and not a living breathing religion. It is not
enough to stand in a circle on a specific day, and “invoke’ forces of nature,
those forces are currents which flow continuously through- out our lives, not
just eight times a year, and if we choose not to acknowledge them in our
everyday lives, there is no point in calling upon them for one day.
By following the Wiccan religion you are affirming your belief in the sanctity
of the Earth, and acknowledging that you depend upon the Earth for your very
life. Although modern lifestyles do not encourage awareness of our personal
relationship with the turning seasons, or the patterns of life, growth, death
and decay, that does not mean that they no longer exist. The ebb and flow of
the Earth’s energies may be hidden beneath a physical shell of tarmac and
concrete, and a psychic one of human indifference, but they are nevertheless
there for those who wish to acknowledge them once more.

We do this by observing the changes of the seasons, and feeling the changes
reflected in our innermost selves, and in our everyday lives. In our rituals we
focus upon different aspects of the God and Goddess, and participate in the
celebration of their mysteries; thus we re-affirm our connections on the most
profound levels.

The Wiccan Wheel has two great inspirations; it is both a wheel of celebration,
and a wheel of initiation. As a wheel of initiation it hopes to guide those who
tread its pathway towards an understanding of the mysteries of life and the
universe, expressed through the teachings of the Old Ones made manifest in the
turning of the seasons. For a Wiccan, the gods and nature are one. In
exploring the mysteries of the seasons we are seeking to penetrate more deeply
the mysteries of the God and Goddess.

As a wheel of celebration, Wiccans accord to the words of the Charge of the
Goddess, where She says, “Let my worship be within the heart that rejoiceth, for
behold, all acts of Love and Pleasure are my rituals”; and that, “Ye shall
dance, sing, feast, make music and love, all in my praise”. Anyone can
celebrate the turning of the seasons, in their own way, and in their own time.
Wiccan covens will commonly gather together, and make the Festivals times of
joyful merrymaking, but you can just as easily make the celebration a solitary
one, or with just one or two friends. The principles do not alter; just the way
in which you acknowledge them.

Wiccans generally celebrate eight Festivals, roughly six weeks apart, which are
pivotal points in the solar (seasonal) cycle. Four of the Festivals are called
the Lesser Sabbats: these are the Spring and Autumn Equinoxes, and the Winter
and Summer Solstices. The other four Festivals are called the Greater
Sabbats, and relate to particular seasons when in bygone days, certain
activities would have been undertaken, usually followed by a party of some kind.
There are variations upon the names by which these Greater Sabbats are known,
but the simple ones are Candlemas, Beltane, Lammas and Samhain. Candlemas is
also known as Imbolg, Oimelc, or Brigid; Lammas is some-times called
Lughnassadh.

It is important to understand that the Festivals are celebrating a time of year:
a season, not a date. Most books written about Wicca have been written by an
author living and working in the northern hemisphere, who may quite rightly say
that “Beltane is celebr-ated on May Eve.” Northern Hemisphere readers will
automatically interpret this as, “Beltane is at the end of spring, just before
summer gets underway.” IN the Wiccan Book of Shadows, the poem by Kipling is
used at this Festival which says, “O do not tell the Priests of our art, for
they would call it sin; but we’ve been out in the woods all night, a’conjurin’
summer in…. .”

Of course, “May eve” in the Southern Hemisphere is autumn heading into winter,
entirely the wrong time of year to celebrate the portent of summer. In much the
same way, Christmas and Easter are celebrated at the wrong time of year here.
In the Christian calendar, Christmas coincides with the Winter Solstice – and
the growing popularity of the June Yule Fest in the Blue Mountains in NSW each
year suggests an awareness of this, even if it is, in this case, expressed in a
commercial sense. The date of Easter changes each year, because it is the first
Sunday after the first Full Moon after the Spring Equinox, (And they try to tell
us that Easter wasn’t originally a Pagan Festival!) So in the Southern
Hemisphere, according to the rules by which the date of Easter is determined, it
should fall sometime in late September or early October each year. However,
Christianity is not a religion which sees a particular connection between
humanity and the environment, and therefore has no problem in celebrating Easter
in autumn, and Christmas at the Summer Solstice. Wicca is different, and it IS
important to us to attune ourselves to the passage of the seasons, hence we
follow the natural cycle wherever we live. In the Southern Hemisphere this
means celebrating Beltane at the start of summer, i.e., the beginning of
November, not the beginning of May.

The Wiccan year starts and ends with Samhain, which is also known as Hallowe’en,
or All Saints Eve. It is the celebration which falls just before the dark
nights of winter take hold. The Winter Solstice comes next, where Wiccans
celebrate the rebirth of the Sun; at Candlemas about six weeks later, we
celebrate the first signs of the growing light (longer days,) and of spring
beginning to show itself. The Spring Equinox (around 21 September – it varies
from year to year) is the time when day and night are equal in length, and the
Sun is on its increase. Next is Beltane, the Festival where Wiccans celebrate
the union of the young man and woman, and everyone dances around a tree, crowned
with a garland of flowers, and decked with red and white ribbons.
About six weeks after Beltane we come to the Summer Solstice, when the Sun
reaches its greatest height. It is the longest day/shortest night, and in the
Southern Hemisphere, falls around 21 December. Then the Sun begins its way back
down towards winter, but we are still in summer. Six weeks after the Solstice
is Lammas, when in agricultural societies, the harvest is reaped, and we receive
the benefits from our hard work. The Sun at Lammas still has great strength, for
it is the ripening time, rather than the grow-ing time which ceases around the
Summer Solstice. The Autumn Equinox follows this, usually around 21 March
(again, it varies from year to year), which is often celebrated as a Harvest
Festival. The next Festival, some six weeks after the Equinox, is Samh-ain,
which is the time just before the winter really sets in, and when food is
stored, and we remember those who have passed away. In many countries this is
the time when the Lord of the Wild Hunt rides, which is mirrored in the way that
the winds are often wild at this time of year, and the clouds ragged and wind-
torn.

In parts of Australia you will find that some of these seasonal aspects are a
little different, but generally speaking, you should be able to feel the change
from winter to spring; spring to summer; summer to autumn and then autumn to
winter. The specifics will change, but the general trend is very similar – one
season leading to another. You have only to become aware of the natural changes
in your own environment to realize that the concepts of the Wheel of the Year
are valid wherever you may be.

As a Wheel of initiation, the Wheel of the Year is the path which leads us
through the experiences of our gods towards that point which Jungian
psychologists call individu-ation, and which Wiccans call knowledge of the Old
Ones. As with all mystical experie-nces, these mysteries are not communicated
in an academic or intellectual manner; they are direct experiences which each
individual shares with the Old Gods. Different traditions have developed
different ways of traveling the Wheel, but all ways have a common purpose, and
all are equally valid, provided the basic principles are sound.

We gave a very brief description of the cycle of the Wheel of the Year above.
Now we can have a look at this in more detail, using for our framework a
mythology which is used by our own Coven. It is based upon the Gardnerian and
Alexandrian traditions in which we were initiated, but has evolved over several
years, and has been greatly modified to reflect our own understanding of the
turning wheel of the seasons. We should say at this point that we use the terms
“King” and “Queen” to refer to the principle characters in the mythology. It is
important to understand that we are not referring to a modern monarchy, but to
the ancient pagan principles those titles infer. The King is the priest/king of
the forest: his tale is told in many forms in many lands. He is the essential
male that lies within all men, and is the animus (in it Jungian sense) of all
women. The Queen is Sovereignty: she is the mysterious soul of nature; the
essential woman that lies within all women, and is the anima of all men.
So to begin our journey: how do we set out to explore the mysteries of
existence? Well, the journey begins with a question – we have first to be aware
that there is a mystery to explore! And that most basic of questions is:
“where did life come from? how did it all begin?” For a Wiccan there is an
underlying spiritual intuition that the answer to that question is quite simply
that the universe was created by deity. So we celebrate the beginning of the
Wheel of the Year as a being the creation of all life by the God and the
Goddess; we begin with a creation myth.

The Wheel of the Year starts with Samhain; at this time we celebrate the Great
Rite – the joyful union of the God and Goddess in the Otherworld. This touches
the very depths of the mystery. We celebrate at this time the conception that
will lead to the birth of all creation.

Wiccans celebrate all life as a manifestation of the mystery of the gods, but do
not pretend to understand how such life came into being. Nor do we claim to
fully understand our gods; to the Wicca they are a mystery, and when describing
our vision of deity we use symbols to express as best we can the vision we have
seen. We do not know how the universe was created and this remains essentially
mysterious. However, by choosing to take the path of initiation – that is, by
following the Wheel of the Year – we can learn to commune more deeply with the
gods, and experience visions which can reveal a little of the mystery.

The vision that we have of Samhain is of the creation. In the Wicca the
inexpressible mystery of the deity is symbolized in the form of the God and
Goddess. Thus at Samh-ain we celebrate their love as the root of all creation.
Samhain is the time of creation:
the moment when life is conceived in the womb of the Great Mother.

As we proceed to the next of the festivals – Yule – it should not be surprising
to find that following the moment of conception we should seek to understand the
moment of birth. The conception, the moment of creation deep within the
mystery, took place at Samh-ain. The seed planted at this time gestates in the
womb of the Goddess until the child of the gods – in essence, the whole of
creation – emerges from the womb of the Great Mother. This is celebrated at
Yule, which is symbolized by the birth of the Sun. In pre-Christian times, this
time was called “Giuli,” and followed “Modra Necht” – the Night of the Mothers.

Yule is celebrated at the time of the Midwinter Solstice. This is the time of
the longest night, and of the shortest day. The Sun is seen to be symbolically
born anew, as the Great Mother gives birth at the time of the darkest night.
The Sun is a vitally important symbol to us, for it has been long known that all
life on Earth is dependent upon the Sun. The Wheel of the Year itself is based
upon the solar cycle, and the Sun is seen as symbolic of the life force which we
worship as the God and the Goddess. The Sun is the dominant force in all our
lives. Without its light and heat, life as we understand it is impossible. The
passage of the Sun through the heavens regulates the passage of the seasons we
experience upon the Earth, and is therefore the foundation of the Wiccan Wheel
of the Year.
At the Midwinter Solstice we celebrate the rebirth of the Sun. Many Wiccan
covens follow the old pagan tradition of enacting this as the Goddess giving
birth to the Child of Promise. It was at the Midwinter Solstice in the Northern
Hemisphere that the birth of Mithras was celebrated. For the same reason it was
decided in 273 A.D. to appoint this date to celebrate the birth of Christ; the
“son” of God.

In the world of nature, Yule signifies the moment of the rebirth of the Sun. In
our own lives we can take it to represent the moment of physical birth. Thus in
our ritual cycle, we enact the rebirth of the Sun by the lighting of candles,
and especially the lighting of a flame within the cauldron to represent the
emergence of new life from the darkness of the womb of the Goddess. We ritually
invoke the Great Mother and All-Father, and we symbolically enact the Goddess
giving birth to the new year. In human terms the child represents all the
potential for life, as yet unaware that all the mysteries of the universe lies
hidden deep within. Like Adam and Eve in the Garden of Eden, the child is born
in innocence, created in the image of the gods.

We have taken the second step upon our journey. From now on the days continue
to lengthen as the Sun climbs toward its height at the Summer Solstice. In
response to the greater heat of the Sun, the land begins to awaken as we start
the journey from winter towards spring. The next festival is Candlemas. As we
might guess from the name (given to it by the Christians), it is a festival of
lights which celebrates the growth of the Sun. By Candlemas, the days are
appreciably longer. Our understanding of this festival has been guided by
ancient pagan tradition and our own inspiration. We see this as a time of
purification and most especially a time of initiation into the female myster-
ies. At Candlemas we observe in nature the awakening potential for the fullness
of summer. In human terms we represent this by the first female menstruation.
This is the virgin aspect of the Goddess, marking the awakening of her potential
to become the mother.

We celebrate this ritual by arming the young virgin with the powers of the
elements. We celebrate her initiation into the mysteries of her sex. To
reflect this essential female mystery, we enact the young girl being instructed
by her mother and grandmother into the mysteries of being a woman. Thus we
reveal that the mystery of the virgin is also found within the mother crone as
well.

It is at Candlemas in many parts of Britain that the women of the house dress a
sheaf of oats in woman’s clothing, and lay it in a basket called “Brighid’s
bed.” They also place a small phallic club in the bed and then call out three
times, “Brighid is come, Brighid is welcome!”, and leave candles burning all
night beside the bed. Behind all this we catch glimpses of deeper mysteries
that can only be grasped by passing beyond a mere intellectual appreciation of
the symbolism.

To continue our journey we now come to the Spring Equinox. It might seem that
celebrating Candlemas as a female mystery is rather unbalanced in a religion
which is based upon polarity of male and female; but no; for reasons of
tradition, and because woman reach puberty before men, it is not until the
Spring Equinox that the initiatory male rite is enacted. In this we arm the
young god with the knowledge of his own creative power; he is initiated into the
mysteries of sex, just as the young girl was armed with the powers of her
potential. This ritual expresses the mystery that he contains within his young
life; the potential to become a father and wise old man.

This continues to reflect the turning tide of the seasons. We are now in the
spring. New life is awakening on all sides. The sap is rising in the trees,
and both the young man and young girl have awakened to the mysteries of their
sexuality. The Spring Equinox is a vital moment in the passage of the solar
cycle. Day and night now stand equal, and from this point onwards the light
will dominate the darkness. The long dark nights of winter have at last been
overthrown.

Between the Spring Equinox and Beltane the young man and woman pursue one
another, each becoming more aware of the other sex. Thus the man understands
that there is more to the mystery of life than pure masculinity, and the woman
sees that there is more to life than her femininity. Having found this vision,
they express it in their desire to be joined as one.

We arrive now at Beltane. This is the time of the sacred marriage when the young
man and woman are joined together as husband and wife. With their wish to be
married, they have glimpsed that the mysteries of love may lead to a deeper
union still – in essence, to a union with the gods. By going beyond their sense
of individual self to embrace one another, they have taken a profound step
toward the God and Goddess. They have discovered that deep within themselves
they are both male and female, and the experience of this brings a new sense of
joy and wholeness.

Beltane is a time of joy and celebration; the dark of winter is forgotten, and
summer is coming. It is a time of fertility and fire. We dance the ancient
mystery of the Maypole, celebrating our understanding our understanding of the
mystery of the love of a man for a woman. The pole is crowned with a garland of
flowers to symbolize their joining; the ribbons are red and white, reminding us
of blood and sperm. The dance is the sexual fire, as we dance about the pole
winding the ribbons in the pattern of the spiral, which reveals the mystery of
the serpent; that ancient awakener who slumbers until warmed by the rising Sun.

This is the time of the sacred marriage. It is a moment when human
consciousness has grasped the powers of nature, joined with those powers and
shared in the mystery of life. The land and our lives are married as one. For
those that are able to see it, there is a vision of the creation of all life by
the God and the Goddess. For the mystery is now revealed for all to see – the
woman conceives of her husband. She is pregnant and will bear a child.
Through their union they discover their deeper selves, which we symbolize as the
King and Queen of the land. The man and woman now take up their new roles, and
rule the kingdom of their new found lives. At Candlemas and the Spring Equinox
a man and a woman were instructed in the powers of nature. Now at Beltane that
knowledge is transformed into understanding. For in joining together they have
understood that their lives and the land are one.

The land continues to bring forth life in an ever greater profusion. The woman
who is now the Queen begins to show the first signs of the Beltane seed planted
in her womb by her husband, the King. She is pregnant; the mirror image of the
maturing crops.

Now we come to Midsummer, the height of the solar Wheel. This is the time of
the longest day and shortest night, and a time of maturity, both in the
agricultural cycle and the lives of the man and woman. They rule now as King
and Queen; just as the Sun is at its height, so too they are at the height of
their creative powers. The woman’s mature power is reflected in her approaching
mother-hood. The man’s power is reflected in his kingship, and in his mastery
of nature and rule of the kingdom. Together the King and Queen preside over the
kingdom of their lives, celebrating the vision of creative light.

But the light does not continue to rise. The vision of light must once more
give way to a growing darkness. As things grow, so too they must wither and
die. From Midsummer, the Sun must fall, until reborn once more at the Winter
Solstice. Thus Midsummer is a celebration of the King and Queen’s power, but
must also reflect the returning current of darkness. We symbolize this by the
appearance of a challenger who confronts the couple. Until now the King and
Queen have ruled supreme; they have imposed their will upon the kingdom without
challenge, but now a single dark figure must appear. This is the beginning of
the ancient pagan theme of the battle between the brothers; the light and dark
kings now begin their conflict.

The challenger seeks to abduct the Queen; the child she bears represents the
kingdom. The King must now defend the land. They fight, light against dark,
but as yet the sun is still supreme, and the King drives the challenger back.
But, the challenger is armed with the power of fate; we know that the Sun must
fall. With a single stroke the challen-ger wounds the King, laying open his
thigh; but still the light is the greater power, and the King defeats the
challenger. The light still rules supreme, but a shadow has fallen over the
kingdom.

Thus Midsummer comes to a close. The King and Queen remain at the height of
their power, yet a new force – darkness – is awakening in the world. As the
seasons contin-ue to turn, the gods begin to reveal a further mystery: not only
are they light, they are also dark as well. Thus the King and Queen have
awakened to a deeper mystery; they have seen that not only are they male and
female, but they are also light and dark as well.
As we look at the natural world, we see that the Sun is now waning. The days
grow shorter, and we sense profound changes in the world around us. After
Midsummer, the next festival we come to is Lammas. The crops have matured, and
in the way of nature, aged and turned to seed. The days are still longer than
the nights; the light still rules in the land, but the powers of darkness are
now visibly growing. Summer is coming to an end and we are approaching autumn.
To symbolize the theme of the waning light and growing power of darkness, we
celebrate Lammas as a Harvest Festival. In cutting the corn (wheat), we
celebrate the end of the vision of light. We cut the corn with joy; as we have
sown, so now we reap, but in cutting the corn we signal the end of the cycle of
growth.

As we gather in the harvest we watch as the power of the Sun wanes. The cutting
of the corn is an ancient symbol of death and transformation, and reflects the
seasonal changes at work in the land around us. As we look to the King and
Queen, who were married to the land at Beltane, we see in their lives a
reflection of these themes. Just as the harvest is reaped, so the Queen now
births her child.

The mystery of Lammas is that by fulfilling the vision of light in bringing to
fruition the seed sown in the spring, we must face the vision of death. For the
King bears the wound he received at Midsummer, it is a wasting wound and will
not heal. He slowly weakens, his creative power spent. He is still King, but
his powers are waning, a reflection of the falling light. But Lammas is also a
time of hope, for in the cutting of the corn the seed is gathered in, which is
the hope for life to come. As the King looks to his first born son he looks to
the heir of the kingdom. We celebrate Lammas as a time of fulfillment; it is a
time of joy, when we reap all we have sown.

Both King and Queen have been transformed. The King had to accept the glimpse
of the vision of death in his killing of the challenger and taking of a mortal
wound; so now the Queen dies to herself, for in giving birth she has given the
child a part of her life, passing her power to her son. As the Wheel of the
Seasons turns, it reveals that the gods embrace both life and death. Just as the
man and woman were born, so too they must die. Lammas brings the vision of
mortality, but reveals the hope of the immortal spirit hidden in the new cut
grain, made manifest in the new born child, who symbolizes the awakening
darkness; he is the power of the waning Sun. He emerges from the womb as the
growing darkness appears in the natural world.

We must now move on. Time will stand still for no-one. The wheel must turn,
and we must turn with it. This is our fate, as our lives reflect the turning
cycle of the seasons. We must now make our way to the Autumn Equinox, where
once again the powers of light and darkness stand as equals – but now
it is the darkness that is in the ascendant.

It is the nature of human beings to resist the darkness. Humanity fears death
above all things. It is the root of all our fears; death is the final
initiation. Only through an acceptance and understanding of death can we hope
to understand the goods. Only in accepting death can we truly accept life. Life
and death are two sides of the same coin; we cannot have one without the
other.By the time we reach the Autumn Equinox, it becomes harder to describe the
mysteries that we celebrate. The mystery that can be taught or explained is
not, after all, a myst-ery. At the Autumn Equinox we must face life’s greatest
mystery: death. This is the hardest trial of all. In the ancient mystery
schools, and in shamanic practices, the most important of initiations was – and
is – the near death experience.

The child born at Lammas is now a young man. He is the reflection of the
growing powers of darkness. The old King of Light bears his mortal wound and is
now advancing in years, his powers waning as the days grow shorter, and the Sun
falls lower and lower in the sky. The Queen also is no longer young; the flower
of her youth is past. The King and Queen are aging with the land, for they and
the land are one.

But as is natural in human affairs we none of us want to admit the darkness. We
fight against the coming of the night. So the King and Queen each in their own
way try to hold onto the kingdom they have been at such pains to build. The
King’s powers are waning; his son is in the first flush of youth and vigor, and
has been initiated into the mysteries of his power. The King grows weak, and
must rely upon his son to defend the kingdom. But, the King now fears his son
as a potential challenge to the throne. The Queen likewise does not want to
relinquish her power. She sees that her husband grows weak and infirm, and is
no match for a challenger. To maintain her position in the kingdom she relies
on the power of her son.

Finally, in the dead of the night, the old pagan tale replays itself. The battle
begun at the Midsummer Solstice between the light and darkness must now be
resumed; the King and his son fight as the Equinox comes upon us. Sword against
spear the battle rages; the experience of the King against the naked strength of
his son’s youth. The Queen watches as they fight, torn by hope and fear. But
as they fight, there is a great mystery at work. Both the King and Queen now
face their fear of death, and as they look death in the eye there is a moment of
understanding. The King, the Queen, and the land are one. Thus they are both
the light and darkness. In the moment of vision the King looks upon his son,
and at last realizes that he is only fighting himself, for all things are one.
The King and his son understand the mystery, and they join in love as one. They
give up the conflict of light and dark to pass beyond this world, and they
become the Lord of the Otherworld. The Queen too has seen both life and death,
and knows that they are one. With this realization she becomes the crone, and
understands the ancient myst-ery. The Equinox marks her last menstrual cycle;
she can no longer bear children.

So now we must take our last step upon the Wheel; we come at last to Samhain,
from where it all began. As we saw at the beginning this is the Wiccan New
Year. The Queen has become the crone – the hag, the Witch. She lives alone, for
the King is now dead. The Sun is waning toward the Solstice; winter is upon us,
and the night is now longer than the day.

If we look to the land, the cycle of growth has come to an end. The kingdom of
the old year has symbolically passed away, transformed by the turning of the
seasons. The Queen is now a Witch; the ancient hag crone who knows the
mysteries of life and death. In making her journey she has discovered the
ancient power which lies behind the Wheel of the Year. She has seen the spring,
the summer, autumn and winter, and she knows that an ancient mystery lies hidden
within it all.

Standing alone, for she is feared by those who have yet to walk the Wheel, she
kindles the ancient Samhain fire. As she raises her arms in invocation to the
Lord of the Otherworld, a great storm gathers. The veil is opened between the
worlds. The storm breaks, and the Wild Hunt is upon us as the spirits of the
dead are led from the Other-world by the ancient Horned God; the Ancient Lord of
the Samhain fire. To complete the final turn of the Wheel, the Crone must now
join with his mystery, and go with him back into the Otherworld. She and the
Horned Lord travel together back into the depths of the mystery. There they
join in love as one; the supreme moment of the true Great Rite in which all the
mysteries of the male and female, all the mysteries of the light and dark are
married together as one as the seed is planted deep within the womb of the Great
Mother.

For now in the natural cycle the seeds of nature fall to the ground, the seed of
life to come. The seed harvested at Lammas is now planted in the earth,
fulfilling the mystery of the return. For a while the land sleeps, and lies
fallow. The darkness seems to complete, but of course we know that we will
eventually return to the Winter Solstice, and the cycle will continue.

Let us now approach the Wiccan Wheel of the Year as it is meant to be: as a
mystery. Forget the intellect, and allow your intuition and emotions to be your
guide. What follows is a guided visualization, which you can read onto a tape,
or have one person read aloud, as you follow the journey it describes. Allow
the images to form naturally in your imagination, and you will find yourself
making a magical journey through the mysteries of the gods.

For those who are not used to following a guided visualization, there are a few
simple rules to observe. Before starting any meditation work (which includes
the kind of altered state that guided visualization encourages), seat yourself
comfortably in a quiet room, free from distractions. Take the phone off the
hook, and tell anyone who lives with you not to disturb you. You can of course
do this out of doors, but if you do, make sure you are well off the beaten
track, with no danger of bush walkers stumbling over you, or any other kinds of
disturbance. Have a pen and pad handy, and if it helps you to relax and focus,
use some incense.

WOTC Special Mini-Series Part 2 – The Wheel of the Month

 The moons energies affect us on a more emotional level that is hidden to us
unless we carefully pay attention.

The first sliver of the waxing crescent moon represents the Northeast. She is
the newborn moon and reflects all possibilities. That first sight of the new
moon brings a sense of hope for the future.

As the moon moves toward the waxing first quarter inspiration of the East comes
easily. This comes more often in the form of intuitions or dreams.

When waxing gibbous moon begins to assert herself in the sky we are in the
Southeast. We may begin to become more aware of how we are feeling. We must be careful to avoid confusing our feelings with who we are.

The full moon represents the South in all its power and full emotion. We tend to
feel wakeful and full of energy. We can use this energy to get out and enjoy
friends and activities.

As the moon moves into her waning gibbous phase in the Southwest we calm a
little from the high energy of the full moon. Our emotions may begin to come to
balance as we see what we can create and accept what cannot be.

The waning last quarter moon of the West can at times be jarring. The moon seems to be deserting us as she becomes smaller and smaller in the sky. Often emotions must be released in order to be able to move on.

Gradually the waning crescent of the Northwest becomes smaller and smaller. We are able to let go a little easier and are in a highly intuitive, receptive
state. Deep understandings may come to us at this time.

At last we cannot see the moon at all. We are in the dark of the moon, the
North. This is a deeply inner time that restores us in readiness for the first
glimmering of the visible new moon as we continue around and around.

WOTC Special Mini-Series Part 1 – Wheel of the Day

THE WHEEL OF THE DAY

NE – It is just before sunrise. You begin to wake. For a moment you may wonder what day it is or even feel confused about where you are. Your mind is still in an open slate.

EAST – During sunrise or a bit after you are preparing for the day. In your mind you begin to plan. What will you get done this day and how will you do it?

SE – It is mid morning now. As you begin to carry out your plans you demonstrate ‘who you are’ in this day. You choose if you are going to display a positive or negative attitude.

SOUTH – It is noon and early afternoon. You are occupied in the activities of your day. Now is when you carry out your responsibilities to your family and your community.

SW – As your afternoon continues you realize that you cannot get everything done that you planned. You decide what you will do tomorrow. It is a time for finding balance in your day.

WEST – It is evening, The sun goes down. The active part of your day is done. You sit back and evaluate your day considering what went well and what you would do differently next time.

NW – As you retire for the night you gradually let go of thoughts about the day. Your mind becomes more receptive. You may drift between sleep and wakefulness for a while.

NORTH – It is deep in the night now. You sleep and dreams bring renewal that prepare you for the coming dawn when you will begin to travel another wheel of another day.

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How to Protect Oneself From Psychic Attacks

How to Protect Oneself From Psychic Attacks

By an eHow Contributor
There are several ways to recognize when you are under psychic attack. If you suddenly feel drained of energy or unaccountably depressed, then there’s a good chance that you are under psychic attack. However, it is a good idea to visit a medical doctor first to rule out any medical problems, like anxiety or schizophrenia. There are several things you can do to protect yourself. Read on to find out.

Know When You Are Under Psychic Attack

1  Check your energy level. One of the common symptoms of psychic attacks is the feeling of being drained of energy.

2  Assess your emotional state. Do you feel fearful or anxious for no reason? Do you feel danger? These are also common signs of attack.

3  Take note of any headaches you may be having, as well as the frequency with which they occur.

4  Watch for other symptoms of attack. Other symptoms of psychic attacks include feelings of depression, suicidal thoughts, a cold or tense feeling in the stomach and more.

5  Notice how you feel when you leave the company of people you talk to. If you feel extremely fatigued when you depart, there is a good chance that you were just under attack.

6  Be aware that psychic attacks could come from one person or a group of people. If it is from a group of people you will need help from a professional healer. Visit the “International Association of Reiki Professionals” to find a Reiki energy healer (see Resources below).

Protect Oneself From Psychic Attacks

7  Say a prayer. Address your request for protection to the entity you believe in and believe that you have been heard.

8  Ask for protection from your spirit guides and angels. These light beings help to protect you from negativity.

9  Place a triple layer of cling film over your solar plexus, under your clothes. Your solar plexus is your most volatile area. Cling film helps to repel unwanted energies.

10  Place a protective gemstone on your solar plexus. Several gemstones are said to promote good vibrations, such as black tourmaline. This gemstone is believed to cause energies directed at you to bounce off. Other gemstones include agate, turquoise and jasper.

11  Use natural essences from flowers. The scent from the flowers is said to help promote positive emotions around you.

12  Free oneself from fear. When you are fearful you are more susceptible to psychic attacks. Try meditation, yoga or visualization exercises to help you balance and strengthen your mental and emotional states.

13  Read “Psychic Shield: The Personal Handbook of Psychic Protection” by Caitlin Matthews to learn more about how to protect yourself from psychic attacks.

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About Psychic Self Defense

About Psychic Self Defense

 

By Jonae  Fredericks, eHow Contributor

When we think of self defense, we think of the protection of our physical  bodies. But when we speak of psychic self defense, the focus is instead  on the harm another may inflict on our inner self. In short, psychic self  defense can best be defined as your “intuitive protection” against those who  wish to harm your mind or spirit. We all have the ability to transfer negative  energy, and psychic self defense helps to guard against the dark force that  motivates our enemies.

Identification

Our psychic self defense is gifted to us by our higher self. When something  just doesn’t feel right, or you suspect that someone is not being truthful and  cannot be trusted, you are receiving information from another level of your  being. Often ignored, these feelings or “vibes” are your intuition’s way of  telling you that you had better think twice about the situation. This intuition  is your psychic self defense. If heeded more often, you may be less apt to allow  the feelings of guilt, shame, hurt and self doubt that others bestow on you to  infect your mind and affect your  health.

 

Types

The world can be cruel, and psychic attacks can come in many forms. They  often are a result of the thoughts and actions of those in whom we place our  greatest faith and trust. Jealousy and envy in others can create dark emotions,  resulting in destructive behavior and thinking. Unaddressed, these  manifestations can maim and cripple our own sense of well being. Although you  may not at first suspect that a jealous person means to belittle or whittle down  your self esteem, eventually his dark thoughts can be picked up on by your inner  radar. An uneasiness or doubt that begins to arise when you are around this  person, or are thinking of him, is your psychic self defense kicking in. Recognizing it is to your advantage

Theories/Speculation

For those that practice psychic self defense, it is often believed that their  positive auras can counteract psychic attacks. Techniques such as aversion,  which entails forcing your mind to believe only in the positive and  extinguishing all negatives, will weaken any effect that verbal or mental  badgering will have on your psyche. It is also theorized that by developing your  precognitive warning system, you can intercept the harmful effects of psychic  attacks before they have the opportunity to strike. The precognitive warning  system means building up your positive aura through meditation and taking  control of your unconscious mind. By always keeping a clear head and maintaining  a constant awareness, you will project positive energy that will deflect  negative.

Misconceptions

Although the term “psychic” often conjures up thoughts of tarot cards and  fortunes, those associations are a drastic version of the psychic reality. It is  believed that everyone is born with an intuition, which some would say is a form  of psychic ability that can be developed. Taking time to meditate, exercise and  eat a balanced diet will help keep your body and your mind balanced. Being  aware, and listening when that little voice inside of your head speaks to you,  even when logic tells you otherwise, will help keep you safe. You can rely on  your own intuition, especially when it proves over time to be  correct.

Considerations

It is worthwhile to mention that psychic self defense is also a useful form  of protection against the  threats to our mental stability that can manifest in our own psyche. Our own  negative thoughts and worries can cause us to attract the very circumstances  that we fear. The theory of psychic self defense enlists the belief that  replacing worry with positive thoughts will steer the universe in a positive  direction, and finally bring you peace.
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Dealing with psychic attack

                          Dealing with psychic attack
Zhahai Stewart

What to do if you think you are being attacked.

1 – Question if it is really either imagination, or coming from within
yourself.  Something may be trying to get your attention, but it may not be
external, and by focussing on an external “enemy” you may be missing the
point.

2 – Check to see if you are yourself inadvertently sending something out;
maybe someone is just reflecting some energy back!  Nothing is gained if you
get into adversarial mode in that case.  Many people have been taught that
reflecting is the proper response.

3 – Put up a grounding shield.  Ground it out, send it to the Mother who
can recycle the energy.  Grounding is usually taught to every student. If you
don’t feel you can be a “conduit” safely, ground it by reflecting  it
downward to the Earth; that is a big target and easy to hit.  By  grounding
it out, you are protecting yourself, yet not being caught up in it.

What not to do.

1 – Figure out who is sending it and counter attack.  You might be wrong,
and may be starting a feud.  You might be right, but they may not realize
that they are “sending” so you may start a feud or cause unnecessary harm.
Even if you are right, you are escalating a feud, of which we have too many.
This is commonly discussed as a bad idea.

2 – Put up a reflective shield which will return the energy to the sender.
This is commonly discussed as a good idea, but we disagree.  We think this is
unwise.

For one thing, it is not necessary; if you can make an accurate return
reflection, you can certainly reflect it to Earth instead (where it can be
recycled).  There is no reason you should not be able to ground out more
energy than you can accurately reflect to the sender, if viewed properly.

For another, your accuracy in returning it may be less than perfect.  You
might hit close but not close enough; if you can’t reflect it to earth, you
are going to have trouble reflecting it to an unknown person.

Sometimes this is discussed as if once you return it, the sender will just
stop; because they will awaken to what they are doing, or because the
returning energy will be too much to handle. The thing which is seldom
mentioned is that if the sender (assuming there is one) was consciously
attacking, they will likely already be prepared with their own mirrors, etc.
Great, if we put near perfect mirrors at each end and pump in energy, maybe
we can get a psychic laser effect; guess who is just on the other side of the
mirrors to catch the intensified leak thru?

If they weren’t aware of sending, they will probably just assume they are
being attacked and take countermeasures.  If they follow the 3 steps above,
fine, nothing is damaged.  But many of them will immediately think they  have
to put up a defensive mirror, or maybe worse (see below; they may decide to
teach you a lesson for attacking them).  Few people naturally respond to
perceived attacks positively (especially if they are in such a bad mood
already as to be sending without even realizing it).

Another serious concern is getting drawn into a unacknowledged feud by       your
own weaknesses.  It is often agreed that one should reflect back exactly
what is received, without adding anything of one’s own.  But the same people
who advocate that may use terms implying “returning it with enthusiasm”.
There appears to be an easily tapped source of self-righteousness in most
people feeling attacked, and it is _very hard_ not to get drawn into
imagining, at some level, the satisfying effects of the energy going back to
the attacker; that draws one into a “counter-attack” even without realizing
it.  Grounding it does not.

Watch for yourself when people are discussing “returning to sender”; see if
there isn’t very often a hidden desire for revenge or retribution lurking
there grasping for their “control panel” – and deflecting their normal
attempts at staying centered by claiming to do no more than is “justified”.
Justified is not the question; self knowledge and balance are.

There is another thread which shows up often in discussions like these; the
need to “teach the sender a lesson”.  In some cases, I have even heard this
justified as “protecting the community”.  This way lies many… ….PRINT D did
the goddess give you an “agent of threefold return” marshall’s badge, that
exempts you from any consequences “because you are just an agent”?  That
hubris is gonna teach some hard lessons, but the self appointed marshall may
be the major recipient.  It would be a little bit healthier to just shed the
self-righteousness and call it an ego driven feud.  “Teaching them a lesson”
gets filed under the pitfalls of righteousness, the ways that one’s own
weaknesses seduce one.

Also consider, what if despite your initial impression, the negative energy
is really coming from inside, from part of you?  Are you going to be better
off “reflecting it back” (maybe with additional conscious or  unconscious
oomph) or grounding it?  “Gee, I returned it but good, and now  they have
stepped it up; the sender really needs a lesson!”.  That may be more true
than you know, bucko.

Notice that nowhere do we say that one has no “right” to put up a
reflective shield; of course one does, and is fully justified.  Also,
possibly, unwise. There is a distinction between what one has a “right” to do
in “self defense”, and what is wise to get drawn into.  Reflecting it is
neither necessary, nor likely to produce positive results, but if _that
itself_ is the lesson to  be learned, what can I say?  Each chooses their own
path, and that is as it should be.  At least if one has considered the above,
one should know what they are stepping into.

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WOTC EXTRA – THE EIGHT-FOLD PATH & THE FIVE ESSENTIALS

Witchy Cat Graphics & Comments

THE EIGHT-FOLD PATH & THE FIVE ESSENTIALS

1. Meditation or Concentration. This in practice means forming a mental image of what is desired and forcing yourself to see that it is fulfilled and that you will go on willing ’till you force it to be fulfilled. This is called, for short, Intention.

2. Trance, projection of spirit called Astral.

3. Rites, chants, spells runes, charms, etc.

4. Incense, drugs, wine, etc., whatever is used to release the spirit. Note: be very careful about this. Incense is usually harmless, but sometimes it has dangerous ingredients, Hemp, etc. If you find any bad after effects, reduce the amount used or the duration of time inhaled.

Drugs are very dangerous if taken to excess, but it must be remembered that there are many drugs which are absolutely harmless, though people talk of them with heated breath.

Be careful while taking fly-agaric but hemp is especially dangerous because it unlocks the inner eye, swiftly and easily, so one is tempted to use it more and more. If it is used at all, it must be with the strictest precautions and see that the person who uses it had no control over the supply. Khat has nearly the same effect and is less dangerous but it is difficult to obtain fresh.

5. The Dance and kindred practices.

6. Blood Control (The Cords). Breath control and kindred practices.

7. Scourging.

8. The Great Rite.

These are the Eight Ways of Magick.

You may combine many of them into one experiment, the more the better. The more important is intention. You must KNOW that you can and will succeed, this is essential to every operation. THE FIVE ESSENTIALS

9. You must be properly prepared according to the rules of the Art, otherwise you will never succeed.

10. The circle must be properly cast and purified.

11. All participants must be properly purified, several times if necessary, and this purification should be repeated several times during the rite.

12. You must have properly consecrated tools.

13. All doors, etc., must be properly secured so there is no thought of “someone may come in.”

These five essentials and eight paths or ways cannot all be combined in one rite. Meditation and dancing do not combine well. But forming the mental image and dancing may be combined also with the chants.

Spells combined with numbers 6 and 7 are good, also with 4 and 8, if you are advanced, it is a splendid combination. Meditation following #7 is good or #6 can be used to advantage. But #6 is dangerous to use without a companion. Nos. 3 and 4 (a little) 5, 6, and 7 are excellent. No. 7 followed, if possible by #8, nos. 9, 10, 11, 12, or 13 are essential to all experiments.

Also you must be free from all interruptions or from the mental fear of interruption.

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Let’s Talk Witch – Is It Really Wiccan Magick?

LET’S TALK WITCH – IS IT REALLY WICCAN ETHICS?

Ask any Witch from any tradition of Witchcraft, why they don’t cast evil spells,
do baneful magic or use their powers to manipulate or harm others, and most of
them will quickly respond: “Because Witches believe in the Threefold Law: What
you send out will return to you three times over.”

Well, that’s a concept that will certainly keep you in line!

But is it really Wiccan ethics?

Not even remotely. Why? Because the Threefold Law is actually a rule of conduct
based on punishment, and therefore fear, and because it’s leftover from biblical
morality and because it does not reflect Wiccan values.

Let’s start with the first problem with Threefold Law: punishment and fear. Stop
and think about it for a minute. The Threefold Law is actually saying that you
better behave yourself, because if you don’t something worse will happen to you.
In other words, misbehave and you’ll be punished. So it’s just your fear of
punishment – of something worse happening to you — that keeps you from abusing the powers of Witchcraft. That’s not ethics — it’s expediency and self-
interest, based on fear of reprisal and nothing more.

Here’s the second problem: Where does this idea of fear of punishment as a
motivator for morality come from? It is a remnant of biblical thinking, dragged
from the past and misdirecting our future. In the biblical religious view, God
is not present in the world, He’s transcendent, dwelling “above” in heaven.
Where does that leave us? Living in the Lord of the Flies. When God is not
present in the world, you need a set of rules to live by. Hence the Ten
Commandments, Papal edicts, Talmudic interpretations, and Mullahs dictating the meaning of the Koran. The threat of damnation, sin, hell fire, and fatwahs for
your disobedience certainly motivate compliance with the rules of morality. Just
like the Threefold Law — behave or you’ll be punished. But just turn on the
television set and you’ll see how well that system of rules and punishment is
working.

Now the third problem: Wicca doesn’t believe in a transcendent, exclusively
male, and punishing God. Instead, Wicca is a spirituality with accessible
practices that enables you to experience the Divine dwelling within you and all
around you in the natural world. For a Witch, the world is not fallen from grace
— it’s paradise, it’s the body of the Divine. And when you are able to
experience the presence of the Sacred in the world, in yourself and others, you
don’t require a rule based upon punishment, fear and self-interest to motivate
you to behave in an ethical manner.

The real Wiccan ethic is simple: Witches live in a sacred manner, treating all
of life and the world itself with reverence and respect, because they live in a
sacred world.

This is an ethical approach to Witchcraft, to magic, spellcasting and daily life
that is truly a reflection of our deepest spiritual principles, and our
practices. And it is an understanding that can remedy the wrongs threatening the
survival of the Earth. So the next time someone asks you why Witches don’t cast
evil spells, or what the basis for your ethics are, you can reply: I live in a
sacred manner because I live in a sacred world. I treat that world, and all the
creatures in it, with reverence and respect because everything is an embodiment
of the Divine.

—- Author Uninown

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WOTC Extra – Ten Questions You Should Be Able to Answer After a Year and A Day

WOTC Extra – Ten Questions You Should Be Able to Answer After a Year and A Day

1.) How would you define Witchcraft?

How would you define Wicca?

What would you say if asked? Are you able to discuss the history of the Craft and how Wicca relates to Magick?

2.) Upon what premise does the moral foundation of the Wicca rest?

Do you consider yourself a practitioner of the dark arts or the white- (or light) magickal arts? Why do you think this?

03.) Explain what is meant by divination.

Explain what is meant by the following terms:

aura reading,

palomancy,

crystalomancy,

magick mirror,

runecasting,

Iching?

Have you found a favorite method of divination?

What is this method?

Have you become skilled at this, and how skilled?

Do you consider yourself a Master of the Art?

Are you practicing this form of divination for yourself and others on a regular basis, and if not, why not?

04.) Are you thoroughly familiar with some form of the healing arts?

What do you know about the following:

color or sound therapy,

aromatherapy,

herbal healing?

Which of these have you studied enough to have become quite familiar with the healing art?

Are you a Master of the Art?

Do you intend to become a Master?

Have you begun your hand-written herbal or other log of your healing practice?

05.) Have you accumulated all your magickal tools?

How many of these tools have you made yourself?

What was given to you?

Why did this object become a part of your magickal collection?

Are these tools all consecrated?

Why are they consecrated?

Are you knowledgeable enough about the uses of all these tools to be able to explain their uses to another?

06.) If someone, a friend perhaps, comes to you for help in the following areas, can you help them?

The areas might be love, health, wealth, protection, uncrossing, legal aid, self-help or development.

Could you devise a spell to help him or her? Would you? Why? Why not?

Could you include all the proper correspondences, talismans, stones, crystals, candles?

Would you be able to cast the spell during the correct phase of the Moon, the most auspicious day of the week and hour of the day?

Have you kept accurate records of your magickal work in your Book of Shadows or hand-written Magickal Diary?

If not, why not?

07.) Are you able to explain the Sabbats and Esbats?

Can you perform an impromptu ritual for each?

Have you begun your personal hand-written Book of Shadows?

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

09.) Have you composed at least two complete Sabbat rituals and a full or new Moon ritual, incorporating all the proper correspondences;

astrological timing,

proper god and goddess forms for the particular ritual,

the correct candles,

scents, invocations, etc?

10.) Can you explain why Wicca is important to you -and why you wish to become a Witch and Wiccan?

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Let’s Talk Witch – Getting Started On Your Spiritual Education Path

 Let’s Talk Witch – Getting Started On Your Spiritual Education Path

Any spiritual practice requires research and study. Witchcraft is no different than any other path. Here is some basic info, words of caution, and suggestions for reading and starting your research.

How Can I Learn More? If you are one of the many people looking for information on how to become a witch, there are a few things you should ask yourself first.

1. What is your reason for wanting to be a Witch? If your reason is simply so you can cast a spell, it’s the wrong reason and you might find more information if you look for Spellcraft, than Witchcraft. If your reasons are truly from an interest in the faith or you feel drawn to the Craft as a religion, then you maybe on the right path. But you should learn more and make an informed decision.

2. Are you willing to live by the spiritual laws as a way of life? If you are, or if you’re not sure, do a lot of research on your own and find out as much as you can about the path you’ve chosen.

3. How Do I Get Started? Read, learn and read a lot more. Do your own research, and not just from magikal books or reference manuals. Through studying history, other religions and how they all inter-relate and interact. I have a favorite saying for this type of education: “Books can give you knowledge. But only your own personal experiences give you wisdom to decide your own path.”

Words of Warning.

Don’t take one persons word or teachings as the only truth or as the only way on this or any spiritual path. No one person has all the answers for you. Only you know what rings true within your own heart and soul.

When it comes time for you to chose a mentor, be very cautious. There are a lot of novice people claiming to be a High Priest or Priestess. The best advice I could give is find someone who can prove they have practiced the path for several years (my standard is 10 years or more).

Don’t just take their word for it. Find someone who is willing to answer your questions without charging you money.

Taking a class and paying for an instructors time is NOT the same thing as finding a “spiritual teacher”. (Classes are wonderful for making new friends and learning in a group.)

What you should really be looking for is a mentor or guide, not a person who thinks they have the right to tell you what to do or believe.

Lastly, always question!

Question everything you are told and everything you read.

Research other material to validate what you are being told or what you read in a book.

Make sure that a book is supported by other books and by history itself.

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WOTC Extra – Which Witch Are You?

Witchy Comments
WOTC Extra – Which Witch Are You?

Solitary: Practices the craft alone and does not work with a group or coven. By the Gardnerian and Alexandrian way solitary witches are not witches. In order to be considered a witch you must work with a coven.

Eclectic: These witches pick chose and mix various traditions. They have no set path.

Hereditary: These are the practitioners who have been taught the craft from their relative. The craft was passed, unbroken, from generation to generation.

So, now, do you want to be a solitary witch or work with a coven? Let me give you a few Pros and Cons to consider.

PRO

If you join a coven you will receive lots of support. There are people available with the same beliefs to talk to. You will also get some structure. You can work your way up from dedicant to High Priest(s).

CON

Just by the fact that there is structure in a coven may discourage some people. The coven decides on the where, when at time of the Sabbats and meetings. If you break the laws of the coven (dishonor) you will be asked to leave. The cons of a coven are not unlike those that relate to any group activity.

PRO

OK, so you will go solo and be a solitary. This means that you can learn at your own pace. You can follow your own schedule for Sabbats, within reason. You attire is strictly up to you. Some solitaries will join with a know coven to celebrate Sabbats. You can design your own rituals.

CON

The major downside is that you are on are on your own. Help and guidance from knowledgeable witches are not going to be readily available. The solitary had no linage to look back on for guidance. Solitary witches are looked down on by name of the coven witches. What do you know – a class structure L

So what type of training do you want? You can find metaphysical shops and seek help from them. You can use the local library or book shop. If you have internet access there is a wealth of information available for you.

You may want to join a coven. This decision must be made carefully. Some covens are basically nothing more than social groups. Others are based on the D & D games. Be selective, just as they will want to interview you, you should reciprocate in kind.

NOTE: Witches do not try to convert people.

Once you have decided upon a coven go to a few open Sabbats and meetings, if permitted. If you can not attend an open Sabbat write the coven off. With the exception of two Sabbats, all others can be open.

Sit down with the Priestess / Priest and see what the coven will want of you. The will also ask what you can bring to the coven. Remember, a coven becomes your family away from home. The coven should NEVER supercede your home life. You family will always come first.

Once you are in total agreement – both ways you can apply to become a dedicant. During this time you will be kept under the eye of the Priestess and Priest. Your initial training will last for a year and a day. After that time, if upon the agreement of all, you can become an initiate. From that point on you will go through the three degrees of initiation. Each degree will take a minimum of a year and a day to complete.

Being a member of a coven is a commitment. You will be expected to attend coven functions. Covens usually meet to celebrate the 8 Sabbats – holidays of the God and 13 Esbats – holidays of the Goddess. Members of the coven are given a part to perform during the rituals. Not showing up for ritual is a major NO-NO. If you do not make it you can ruin the ritual.

You may also be asked to help the coven. Many covens take on community work to help the community.

Many covens plan outing and fun events for their members…

One thing to remember no matter what path you choose; When the Student is ready, the Teacher Will Appear.

Morals of a Witch

Morals of a Witch

Witchcraft is often understood to be evil, demoralizing, and immoral because it  goes against the beliefs of the catholic church. This is due mostly to a  misunderstanding of the modern use of the term “witch.” In earlier times,  witchcraft was essentially the term used for “devil worship.” Witches of old  were said to be in league with the devil. They hurt people, traveled to  gatherings where they engaged in evil spell-casting, demoralizing acts, and  Satan worship. At the same time, there were wisepeople in villages. These people  were the healers, the midwives, and the elders who knew things which might be  considered witchery today. These people were not, at the time, considered or  even called witches. Today, for some reason, these people have chosen to take on  the name of witchcraft. Even in medieval times, people engaged in witchery.  These things included charms to predict love or the weather, good luck charms,  and psychic sight (gifts of the angels). For example, people knew charms that  were used in prediction such as limericks and poems. These went something like:  “cat’s paw upon the water, first sigh of storm-king’s daughter.” This limerick  means that if you see a cat place its paw in water, then there will be a storm.  These are sometimes called “old wives’ tales.” Other superstitions are: walking  under a ladder is bad luck and smashing a mirror is 7 years bad luck. Magical  charms were and are also used: four-leaf clovers, found pennies, locks of hair,  horseshoes when turned upside down, and lucky and unlucky numbers. These things  were never considered witchcraft the way we use it in witchcraft today.
Many Christians are beginning to understand the differences between what is  now called witchcraft and the old word witchcraft which was used for “devil  worship.” No one is really sure why the healers of today have chosen this once  derogatory term to describe themselves. Likely, it has stemmed from small groups  of adolescents forming “covens.” Early Wiccans were not called witches.
Today, witches are known for their good deeds. Witches believe in eternal  learning. Witches believe in truth and truth telling. We are always trying to  help those around us and find ways to better ourselves. Witches also follow many  of the traditional views of Christianity. We believe in harming no living being.  We believe in fidelity (loyalty), we love our families and raise our children to  have good moral standards. We do not believe in forming cults or any other  harmful or mind-controlling groups. We stand against killing and oppression of  all kinds. We believe in the freedom to love who we choose to love. We believe  in self-sacrifice for the good of others. We believe in charity.

Source:
Witch Crafted

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