Alexandrian Wicca

Origins of Alexandrian Wicca:

Formed by Alex Sanders and his wife Maxine, Alexandrian Wicca is very similar to the Gardnerian tradition. Although Sanders claimed to have been initiated into witchcraft in the early 1930s, he was also a member of a Gardnerian coven before breaking off to start his own tradition in the 1960s. Alexandrian Wicca is typically a blend of ceremonial magic with heavy Gardnerian influences and a dose of Hermetic Kabbalah mixed in.

However, as with most other magical traditions, keep in mind that not everyone practices the same way.

Alexandrian Wicca focuses on the polarity between the genders, and rites and ceremonies often dedicate equal time to the God and the Goddess. While Alexandrian ritual tool use and the names of the deities differ from Gardnerian tradition, Maxine Sanders has been famously quoted as saying, “If it works, use it.” Alexandrian covens do a good deal of work with ceremonial magic, and they meet during new moons, full moons, and for the eight Wiccan Sabbats.

In addition, the Alexandrian Wiccan tradition holds that all participants are priests and priestesses; everyone is able to commune with the Divine, therefore there is no laity.

Influences from Gardner:
Similar to the Gardnerian tradition, Alexandrian covens initiate members into a degree system. Some begin training at a neophyte level, and then advance to First Degree.

In other covens, a new initiate is automatically given the title of First Degree, as a priest or priestess of the tradition. Typically, initiations are performed in a cross-gender system – a female priestess must initiate a male priest, and a male priest must initiate female members of the tradition.

According to Ronald Hutton, in his book Triumph of the Moon, many of the differences between Gardnerian Wicca and Alexandrian Wicca have blurred over the past few decades. It is not uncommon to find someone who is degreed in both systems, or to find a coven of one tradition that accepts a member degreed in the other system.

Who Was Alex Sanders?
A Witchvox article by an author listed only as an Elder of the Alexandrian Tradition says, “Alex was flamboyant and, among other things, a born showman. He played the press at every opportunity, much to the dismay of more conservative Wiccan Elders of the time. Alex also was known for being a healer, diviner, and a powerful Witch and magician. His forays into the media led to the publication of the romanticized biography King of the Witches, by June Johns, and later the publication of the classic Wiccan “coven biography, ” What Witches Do, by Stewart Farrar. The Sanders became household names in the UK during the 60’s and 70’s, and are responsible to a great degree for bringing the Craft into the public eye for the first time.”

Sanders passed away on April 30, 1988, after a battle with lung cancer, but his influence and the impact of his tradition is still felt today.

There are numerous Alexandrian groups in the United States and Britain, most of which maintain some degree of secrecy, and continue to keep their practices and other information oathbound. Included under this umbrella is the philosophy that one must never out another Wiccan; privacy is a core value.

Contrary to popular belief, Sanders never made his tradition’s Book of Shadows public, at least not in its entirety. While there are collections of Alexandrian information available to the general public – both in print and online – these are not the full tradition, and were generally designed as training materials for new initiates. The only way to access a complete Alexandrian BOS, or the full collection of information about the tradition itself, is to be initiated into a coven as an Alexandrian Wiccan.

Maxine Sanders Today
Today, Maxine Sanders has retired from the work that she and her husband spent much of their lives on, and practices alone. However, she still makes herself available for occasional consultations. From Maxine’s webpage, “Today, Maxine practices the Art Magical and celebrates the Craft’s rituals either in the mountains or in her stone cottage, Bron Afon. Maxine practices her Magic alone; she has retired from the work of teaching. Her vocation as a Priestess includes counseling those who are in need of kindness, truth and hope. She is often approached by those in the Craft who are not too proud to test the strength of the shoulders of those who have gone before. Maxine is a highly respected Priestess of the Sacred Mysteries. She has encouraged, enabled and inspired students of the Priesthood to take on the conscious mantle of their spiritual potential. She believes the catalyst for that inspiration comes from the Cauldron of the Goddess in all its guises.”

The Alexandrian Tradition

The Alexandrian tradition of Wicca was established in the 1960s by Alex Sanders and his wife Maxine.

Originally, Alex claimed to have been initiated by his grandmother when he was seven years old(reference, The King of the Witches by June Johns), but later admitted that this was untrue. In fact, he was initiated into a regular Gardnerian coven, by one of Patricia and Arnold Crowther’s initiates, a lady by the name of Pat Kopanski.

When Alex began to publicize Wicca, he encountered strong opposition from more traditional members of the Craft. Some saw it as nothing more than a bid by Alex for personal notoriety; others that he was profaning a mystery. Whatever his motivation, the publicity certainly made people aware of his existence; he and Maxine initiated a great many people in the 1960s and 1970s, including Stewart Farrar and Janet Owen.

Janet and Stewart married, and over the past twenty odd years have published several books about Wicca.

What Witches Do, published in 1971 (written during Stewart’s first year as a witch), focuses completely upon the Alexandrian tradition, and remains the best guide to the way in which a typical Alexandrian coven operates. Rare, but perhaps still available in second hand shops, is a record of Janet’s initiation, narrated by Stewart, called A Witch is Born, which also sheds some light on the traditional Alexandrian coven.

It is, of course, hard to quantify just what makes the essential “Alexandrian Tradition,” as covens vary considerably, even within the same culture. I have yet to encounter two covens who work precisely the same way, even from the same line. Generally though, Alexandrian covens focus strongly upon training, which includes areas more generally associated with ceremonial magic, such as Qabalah, Angelic Magic, and Enochian. The typical Alexandrian coven has a hierarchical structure, and generally meets weekly, or at least on Full Moons, New Moons and Festivals.

Most Alexandrian covens will allow non-initiates to attend circles, usually as a “neophyte,” who undergoes basic training in circle craft, and completes a number of projects, prior to being accepted by the coven for initiation to 1st degree. Some, though not all, Alexandrian covens will also welcome noninitiated “guests” at certain meetings. My own first experience of Wicca was as a guest of an Alexandrian coven.

Alexandrian Wicca uses essentially the same tools and rituals as Gardnerian Wicca, though in some cases,the tools are used differently, and the rituals have been adapted. Another frequent change is to be found in the names of deities and guardians of the quarters. In some ways these differences are merely cosmetic,but in others, there are fundamental differences in philosophy.

That said, over the last thirty years, the two traditions have moved slowly towards each other, and the differences which marked lines of demarcation are slowly fading away. Individual covens certainly continue to maintain different styles and working practices, but it is possible to speak today of “Wicca”encompassing both traditions.

 

Source: Patti Wigington Originally published on ThoughtCo.com

Kitchen Witchcraft

Kitchen witchcraft is witchcraft based in the kitchen, often incorporating much in the way of cooking and herb work. There are large overlaps with hearth witchcraft. Kitchen witches are, if anything, more come-as-you-are and tend to use kitchen items as tools when required.

There’s a growing movement within modern Paganism known as kitchen witchery. The kitchen is, after all, the heart and hearth of many modern households. When you have a gathering in your home, where do most of your guests hang out? Why, the kitchen, of course! Also, thanks to a declining economy, many more people are making meals from scratch and the kitchen has once again become a place where people spend hours, rather than minutes.

So it’s no surprise that kitchen witchery has seen a rise in popularity.

Meal Prep as Magic
When you take the time to put meals together from the basic ingredients, you have a magical opportunity at hand. You can infuse every dish with intent and will. A meal can stop being something you dump out of a can, and start being a ritual in and of itself. When you take the time to prepare something with your own hands, it lends sacredness to the meal, and will make you want to spend time savoring it with your family rather than just snarfing it down on your way out the door to soccer practice. By changing the way you view food, its preparation, and its consumption, you can craft some practical magic at its simplest level.

How To Bring Magic Into the Kitchen
As you become more aware of what it’s like to live magically, and more in tune with your own actions and activities, you may at some point realize that your own kitchen is a magical one.

There are a number of things you can do to enhance the magical atmosphere in your kitchen. Try some or all of these to get started.

First of all, consider having a kitchen altar. The stovetop is today’s equivalent of the hearth fires of old, and it’s where most food preparation is done. Create a small altar with items that can be moved as needed—add a statue of a home or hearth goddess, a cauldron, or a candle.

If you like, paint a trivet with symbols of your tradition.

Make sure your herbs are readily accessible in your kitchen. If you cook with them, display them in decorative jars. Make sure that they’re not sitting in direct sunlight, though, or they’ll lose their potency. If possible, have live plants in pots to use during the year. Keep fresh vegetables on hand as well.

Read up on practices like Feng Shui so you can optimize your work space for maximum efficiency, both spiritual and practical.

Keep the space clean. Much like any other sacred space, physical cleanliness maintains spiritual cleanliness. It’s hard to find balance in a place that is cluttered and chaotic. Make sure countertops are wiped down after each meal, keep the sink free of dirty dishes, and organize cupboards and shelves so they are easy to use.

Want to feel joyful every time you walk into your kitchen? Paint the walls in colors that are comforting and happy! If your house still has the 1970’s metallic flecked wallpaper in the kitchen, it’s time to get it out of there. Choose a color that makes you and your family feel good — earth tones are soothing, yellows are happy and bright, and greens bring prosperity and abundance.

Keep cookbooks and recipes organized where you can find them. You might even want to have a special book of magical recipes that you keep separate from your regular Book of Shadows.

You can also incorporate magical practices into your cooking. When you’re stirring a recipe, consider stirring in a deosil or widdershins direction, depending on the goal you wish to achieve. If you’re making a sandwich, spread condiments like mustard in a sigil for your purpose. When you bake bread, add herbs or spices that correspond to your magical needs.

Get your kitchen clean and organized, and you’ll be well on your way to a successful path as a kitchen witch!

 

************

Kitchen Witchcraft

As with all the diverse paths of witchcraft there is no one single definition of what it is to be a kitchen witch. There are practises many kitchen witches have in common but any individual will make the path of the kitchen witch her own. That said there are some common traits that help make up the definition of those practising kitchen witchery.

The kitchen and specifically the hearth or the kitchen fire is traditionally seen as being the heart of the home and the family. For the kitchen witch the kitchen and the hearth are the central focus of her path. The hearth itself – or for those witches who have homes without a hearth – the kitchen fire or stove will play an intrinsic part in the magic she works. Kitchen witches are likely to undertake a lot of workings with fire, be it fire to create (cooking) or fire to destroy (burning to banish).

The kitchen witch may choose to keep an altar in the kitchen – devoted to deity, ancestors, elements or spirits depending on the personal nature of her beliefs. This may be incorporated into the magic she works, it may have a protective function (items for protection may not necessarily be in the form of a formal altar, a kitchen witch may prefer to hang charms about her work space) or it may simply be a focal point for worship. Some kitchen witches choose to honour the Gods/Goddesses associated with the home – perhaps most popularly Hestia the Greek Goddess of the hearth.

A kitchen witch’s path is often about improvisation and the use of ordinary common place objects to work magic. Unlike some (usually Wiccan) witches a kitchen witch may choose not to differentiate between ceremonial and everyday tools. Kitchen witches may use the same knife for sacrifice or ritual as they do for chopping the vegetables. The usefulness of items is emphasised above their sanctity and it is the view of some witches that it is the utility of the object that lends it the power.

A kitchen witch is likely to be interested in every stage of food production and this begins with growing her own herbs and vegetables and raising her own livestock. Of course this is not practical for every kitchen witch but it is likely there will be a nod to the food production process in the home of every kitchen witch. This may vary from running a full size farm to growing a pot of basil on the windowsill but the idea is the same – the witch is working with ingredients she has grown herself.

There is sometimes a misconception that the path of the kitchen witch focuses exclusively around food and the preparation of meals. This is not true although cooking does play a big part in this particular craft. Stirring intent into meals, cooking with specially selected magical herb and using organic and homegrown produce are solid trademarks of kitchen witchery. The crafting and creating however is not limited to the production of food and many kitchen witches will incorporate more diverse crafting such as soap making, weaving, knitting, using natural ingredients to create home made medicines and other traditional crafts into their practise. Magic can be as effectively achieved by sewing intent into a shirt as it can be by stirring intent into the dinner and it is important not to pigeon hole the kitchen witch as working in a single limited capacity. If anything the focus on improvisation and use of everyday tools for workings make the kitchen witch an unusually diverse practitioner. Those who think she is just good for baking cakes underestimate her greatly.

Kitchen Witchery – although a relatively modern term – is perhaps one of the most traditional paths a witch can walk. The kitchen witch looks for meaning in the mundane and usefulness in the easily accessible. She hides in plain sight better than most and incorporates her mundane routine with her magical life in a harmonious manner. There is perhaps no modern witch treading a more similar path to her ancestors than the kitchen witch who works her magic in the heart of her home and her family.

********

Reference

Patti Wigington, Published on ThoughtCo.com

Witch Path Forward

 

Seax-Wica

 

Seax-Wica

 

Seax-Wica (also known as Saxon Witchcraft) is a tradition of modern Pagan Witchcraft which is largely inspired by the iconography of historical Anglo-Saxon Paganism. The tradition also draws inspiration from Anglo-Saxon Witchcraft in England between the 5th and 11th centuries CE, during the Early Middle Ages. However, unlike Asatru or Theodism, Saxon Witchcraft is not a reconstruction of the early medieval religion itself.

 

The tradition was founded in 1973 by Raymond Buckland, an English-born High Priest of Gardnerian Wicca who moved to the United States in the 1970s. Buckland had been dissatisfied with the corruption, abusive behavior, and ego trips he saw in some covens and developed Seax-Wica to answer those concerns. His book, “The Tree”, was one of the first books to explore modern Pagan Witchcraft from a solitary perspective. He offered serious seekers both an introductory text on Saxon Witchcraft, a tradition of modern Witchcraft that could be practiced alone, as well as with a coven.

 

The tradition primarily honours Germanic deities such as Woden and Freya, the typical 8 Sabbats of modern Pagan Witchcraft, and uses a minimal set of the usual ceremonial tools and a spear. Runes are significant and regularly discussed.

 

Seax-Wica

The Tree (1974) was the founding text of the Seax tradition.
Seax-Wica is a tradition, or denomination, of the neopagan religion of Wicca which is largely inspired by the iconography of the historical Anglo-Saxon paganism, though, unlike Theodism, it is not a reconstruction of the early mediaeval religion itself.

 

The tradition was founded in 1973 by Raymond Buckland, an English-born high priest of Gardnerian Wicca who moved to the United States in the 1970s. His book, The Tree, was written with the intent for it to be a definitive guide to Seax-Wica, and was published in 1974 by Samuel Weiser, and subsequently republished in 2005 as Buckland’s Book of Saxon Witchcraft.

 

The tradition primarily honours four principal deities: Woden, Thunor, Frig or Freya and Tiw. These are seen as representations of the Wiccan deities of the Horned God and the Mother Goddess. The tradition uses a minimal set of ceremonial tools, including a spear. Runes are also significant.

 

Openness
Seax-Wica does not employ any secrecy oath. Buckland’s Book of Saxon Witchcraft was written in mind that the reader would already be well versed in the various techniques of Witchcraft and Wiccan ritual. However, Buckland has pointed out that his Complete Book of Witchcraft gives instructions on how to proceed when no tools are available. These instructions are enough to allow one to begin, self-initiate, and consecrate one’s first tools.

 

Organisation
Seax-Wica allows self-dedication as entry into its tradition. In the Seax tradition, covens work by a form of democracy, electing, un-electing, and re-electing coven officers, the high priest and priestess. Within ritual settings, there are the thegn, a type of sergeant-at-arms/guard/watchman, who can also be responsible for the covenstead (the meeting place of the coven), or guarding a ceremony being performed; there is also a scribe/secretary, who keeps most, if not all, of the coven’s records. The word “Thegn”, or “Thane” is an Anglo-Saxon title (Anglo-Saxon: þeg(e)n meaning “a servant, one who does service for another.”)

 

Buckland was not the head of the tradition, but is respected as its founder, and continued to practice and contribute to it, until his death on September 27, 2017.

 

The first elected steward of Seax Wica is Wulfeage (Sean Percival) on 2006,[citation needed] who was elected by covens worldwide and is still steward to this day

 

Seax-Wica

The History of Seax-Wica is a short and interesting one. There are no long myths of the origins of the tradition, no claims to antiquity, and very few conflicting versions of how the tradition came to be.

 

Mostly Seax-Wica came from the vision of one man, Raymond Buckland. While he was in America teaching the tradition he learned from Gardner to us willing Americans, he found his own ideas developing along lines that differed in important ways from Gardner’s. So, he kept true to his oaths of silence and split with Gardner. He spent many years researching Pagan traditions, and he sat down and wrote, from start to finish, Seax-Wica.

 

Seax-Wica has a basis of Saxon belief. From what Buckland has said and what I have read, there is a mish-mash of traditions and celebrations intermixed into this tradition, mainly because the Saxon culture itself was made up of many different traditions as well. Many scholars have tried to separate out “pure” Saxon from the rest, and it can’t be done.

 

Because of this, you have a Norse influence in the Gods’ names. Instead of something completely different, the God is Woden and the Goddess is Freya. If you didn’t know that the Saxons were heavily influenced by the Norse, you could get more than a bit confused by this seeming deity displacement.

 

Along with the deity influence, probably the best known feature of Seax-Wica is the rune script. In the research I have done on the Internet to see what everyone else thinks of Seax-Wica, I have found 30 different pages with just the rune script on it, and no other information on Seax-Wica. I find this interesting since this rune script is very close to that used by the Norse and their famous FUThARK script. Why use a copy when you can use the original?

 

One thing that was a novelty in 1974 when Buckland started Seax-Wica was that none of the ceremonies or rites were secret. There was no oath of secrecy binding members of the groups together, nor was there an iron-clad rule that stated everything learned must be passed down without any changes. Individual Priests and Priestesses were encouraged to do research and add to the tradition if it suited them, and to share that knowledge with everyone that was interested.

 

Regardless of any of that, Raymond Buckland developed Seax-Wica in 1973 and wrote The Tree which was published in December of 1974. This book encouraged the seeker to look beyond what he wrote and to add it to the tradition if they wanted to.

 

The rituals are on a solar cycle, although Moon rites are encouraged. However, unlike many traditions, it is not only the God that is celebrated during the Sabbats, but both deities, and the same holds true for the Moon Esbats as well. Both God and Goddess are honored at each rite or ritual held in their honor. There is no ritual sacrifice of the God, no supremacy of the Goddess and the Priestess.

 

There is also a transition time from the Lord to the Lady and vice-versa. In the Seax-Wica tradition, Samhain is the time of the start of the new year, and it is also the time when the Lord is more influential than the Lady. The Lord is supposed to lead the Wiccans through the night of winter into the spring. At Beltane the Lady takes over from the Lord and leads the Wiccans through the summer and fall, when the Earth is alive and growing. Note that one is not supreme to the other, but rather it is a division of who has more guidance over the world during their times. Like every good parent, if necessary the Lady will respond if called upon during the winter and the Lord will act if called upon during the Summer.

 

There are no power plays because the Covens are truly autonomous and democratic. Each year a vote is taken by the Coven, and a new Priest or Priestess may be elected at this time to lead the Coven for the coming year. Some Covens elect both at the same time each year, others elect the Priest in the Summer, and the Priestess in the Winter. But it is plain that it is almost impossible to have a “Coven Cronies” syndrome without some extraordinary circumstances occurring. There are no degree systems, no initiations, other than the one that makes one a Wiccan. After that, the new initiate has the same right and authority to speak and be heard as the Priestess of the Coven. From the moment of initiation, the new Wiccan is considered a Priest/ess of the Gods.

 

The actual rituals that are written down in The Tree are short and to the point. There is little that is confusing about the rite itself, other than some unclarity about just what some of the tools are used for. In a few cases, a tool is called for in a ritual that is never used again. For instance, the wand is called upon as necessary for the Ostara celebration, but in actual practice it is not used in the rite at all.

 

One of the more prominent differences between Seax-Wica and other traditional practices is the Athame (called a Seax in Seax-Wica). In this tradition it can be single or double edged. The Seax is also used in a variety of everyday uses that many traditional practitioners would be shocked to find a ritual knife being used for, from cutting herbs in the garden to cutting the roast for the dinner table that night. The rationale for this is that the more you use a ritual knife, in whatever purpose, the more of yourself you put into the blade and the better able it is to mesh with your energies during a ritual.

 

This is the reason that many of the standard tools are missing from Seax-Wican practice. For example, the White Handled Knife, normally used for making inscriptions, is replaced by the Seax. The same for the Boline or herb knife. The Cords, used in many traditional Covens, are absent from most of the Seax-Wican tradition except during initiation and cord magick, in which any cord can be used. There is also no Scourge and no ritual flagellation in the Seax-Wican practice. A spear is added to the ritual implements for one of the officers to use in the execution of his duties.

 

Seax-Wica is focused more on the religion of Wicca than the Witchcraft and spellcraft aspects. In The Tree there is some information on spell casting, herbs and divination, but a practitioner of Seax-Wica would be well-rewarded to get some supplemental works and books on magick and divination to round out their education. This is intentional. The Tree assumes that the person going into Seax-Wica is either already well read in Witchcraft or they are willing to become so.

 

Another change is the absence of the Maiden and the Crone coven positions. There are four officers in a Seax-Wican coven, but to replace them, the Thegn (pronounced Thain) and the Scribe were made. The thegn position combines many duties but mostly they act as the coven Sergeant-at-Arms. They are responsible for summoning the Coven for the ritual, drawing the physical boundaries of the Circle and acting as the Stage Manager during the ritual. The holder of this position uses the Spear.

 

The Scribe is the Coven secretary. This person is responsible for keeping all of the coven records, from membership rolls to monies received from donations, to agreements for hand partings. If the coven chooses to become a legal church, this would be the person that handles all the paperwork involved in this undertaking.

 

One other major difference is that Seax-Wica, unlike most traditional groups, recognizes self initiation. The rationale for this stance can be summed up in one phrase, “who initiated the first Witch?” As such, the declaration of Self Dedication is seen as just as valid as a coven initiation and little to no emphasis is placed upon “So and so, initiated by whom, initiated by this person…” or the lineage of a witch.

 

While this can and does cause some conflict with other traditions, it also encourages those who have little to no contact with other like minded people to acknowledge their deities and their choice of religion.

 

With all the advantages listed above, there are some problems with the practice however.

 

The encouragement to add to the tradition can lead to eclecticism run rampant. Researching the roots of Paganism and Witchcraft can lead to a mixing of cultures that can be confusing to a new practitioner of Seax-Wica. However, many good covens try to break out what has been added to the tradition from Buckland’s teachings and truly try to not confuse cultures and practices.

 

Another drawback is because Seax-Wica recognized self dedication, it can promote the “one book and I’m a Witch” mind set that has been so prevalent in recent years. With a book like The Tree this is especially dangerous. The Tree, the main Book of Shadows for this tradition, is spare in the rituals and explanations of those rituals. As stated before, it assumes you are already well read in Wicca. If a new practitioner started with The Tree as their primary reference, it could lead into the new person leaping into Wicca full bore without much of the information that is needed and without consideration of what they are about to do or how it will affect the rest of their life. But this problem is more prevalent if one uses The Complete Book of Witchcraft as the sole source of information rather than The Tree.

 

It also can lead to the “Insta-Priest/ess” syndrome where this practitioner is considered a Priest/ess of Seax-Wica and they have little to no study in many of the areas that are important to the Priests and Priestesses out there. However, to those with a true vocation, who are willing to put in the time and effort to research Wicca and Paganism and Witchcraft, this can be a tremendous advantage. There are those who were not able to find a coven to join or a group who was practicing to initiate them who were able to be with the Gods and participate in an environment that is, to all intents and purposes, free of politics.

 

This, unfortunately, leads to many various levels of knowledge in the Seax-Wica community as a whole. One good thing that comes out of the sparsity of information is that if you do have a call upon your heart, the finding of information is a joy, and all the others who don’t have a similar call will probably leave Wicca and Seax-Wica after a while and it’s popularity has faded. But this is also a problem in the Wiccan community as a whole, rather than unique to Seax-Wica.

 

The rituals as written by Buckland and his wife, Tara, are somewhat perfunctory. This “minimalistic ritual” can be good in that there is little to read or memorize for a specific ritual and it leaves a lot of room for elaboration. But this can also be bad in that there is little feel for the ritual because you are not given time to become involved with the rite before the celebration is over. However, some judicious elaboration and rewriting of the rituals can take care of that problem, and some of the rituals, like the hand fasting, are exceedingly powerful if done properly.

 

The final disadvantage that I can think of is that the way Buckland writes the tradition, it seems shallow. Not that the practitioners are shallow, but the practices, rites and way of doing things feels like it has no depth to it.

 

I must state this this last point is my personal opinion, and it stems mostly from how I got to Seax-Wica in the first place. I came to Seax-Wica from Mormonism, where rituals and a close connection with God are encouraged, but conformity in the Church is even more encouraged. So it is possible in the framework of Mormonism to have absolutely no testimony of the Church, the Bible, God or anything else they believe in and still be a member. Just so long as you know what to do and when to do it. I had no sense of the Religion, and was looking for something to fill that void. Seax-Wica was the instrument I chose to fill that gap, and over time it did. I have a sense of the Gods now, but I did not when I first started out. All of this sense of the Gods came from independent study of outside materials.

 

This can be overcome with study and a true sense of the Gods, but it could turn some off. I think in some ways, this was intentional, but I don’t know. It may simply be that there are no illusions about Seax-Wica being the continuation of something from the mists of time, so it will take time for a deep respect for Seax-Wica to be developed.

 

As you can see from this introduction to Seax-Wica, there are many strengths to it and the disadvantages can be overcome with study and perseverance. This tradition of Wicca is one that has a great deal going for it, but it is also a tradition that has mostly been dismissed by more traditional groups because of it’s lack of antiquity. However, if one accepts that all religious paths are ultimately made by humanity for humanity, then this lack of roots becomes a small matter.

 

It can even become the basis for an in-depth study of many Pagan paths, as well as a starting point for a lifelong seeking of knowledge.

 

I, myself, started with Seax-Wica. I jumped into the Wiccan Religion and into Seax-Wica completely from the beginning. That starting point led me to Celtic Religions, Druidry, and eventually into Witchcraft. It taught me a sense of who I am, and Seax-Wica showed me what I did and didn’t want in a religion that I followed. For a time, I thought, like many, that Buckland was a God and that everything he said was the TRUTH and completely infallible. But I also believed that the picture of Covens he painted was the truth, where all the members got along, and cooperated with each other and that the members loved each other with everything they had. I believed that Wiccans were a group of people who had identified what was dark and negative inside themselves and that they had taken steps to eradicate it in their lives. I believed it so strongly that I desperately wanted to be part of that group.

 

Well, time passed and I am wiser than I was. But because of how Seax-Wica was presented to me, and how Wicca was presented through Seax-Wica, I still wish to be part of this group

 

Seax-Wica is not for everyone. If you decide to follow this tradition there will be much asked for by the Gods. Study, practice, reading and research, internalizing lessons and evolutions of yourself will all become necessary. You will be asked to present the Best of what a Wiccan Priest/ess can be at all times, to your fellow Wiccans, and to others who will never understand what Wicca is about.

 

But despite all that, or because of it, your relationship with the Gods will truly become personal and internal. This is an excellent starting point, so long as you are willing to work and do your share.

 

And, ultimately, isn’t that what a religion is supposed to do?

 

Reference:

Wikipedia

Erin’s Journal

The Tree by Raymond Buckland Publisher: Samuel Weiser Publication date: December 1974 ISBN: 0877282587
Buckland’s Complete Book of Witchcraft by Raymond Buckland Publisher: Llewellyn Publication date: December 1986 ISBN: 0875420508

British Traditional Witchcraft

British Traditional Wicca, or BTW, is an all-purpose category used to describe some of the New Forest traditions of Wicca. Gardnerian and Alexandrian are the two best-known, but there are some smaller subgroups as well. The term “British Traditional Wicca” seems to be used in this manner more in the United States than in England. In Britain, the BTW label is sometimes used to apply to traditions which claim to predate Gerald Gardner and the New Forest covens.

 

Although only a few Wiccan traditions fall under the “official” heading of BTW, there are many offshoot groups which can certainly claim kinship with the British Traditional Wiccans. Typically, these are groups which have broken off from a BTW initiatory line, and formed new traditions and practices of their own, while still being loosely connected with BTW.

 

One can only claim to be part of British Traditional Wicca if they (a) are formally initiated, by a lineaged member, into one of the groups that falls under the BTW heading, and (b) maintain a level of training and practice that is consistent with the BTW standards.

 

In other words, much like the Gardnerian tradition, you can’t simply proclaim yourself to be British Trad Wiccan.

 

Joseph Carriker, an Alexandrian priest, points out in a Patheos article that BTW traditions are orthopraxic in nature. He says, “We do not mandate belief; we mandate practice. In other words, we do not care what you believe; you may be agnostic, polytheistic, monotheistic, pantheistic, animistic, or any variety of other classification of human belief. We care only that you learn and pass on the rites as they were taught to you. Initiates must have similar experiences with the rites, though the conclusions they come to as a result of them may be wildly different. In some religions, belief creates practice. In our priesthood, practice will create belief.”

 

Geography doesn’t necessarily determine whether or not someone is part of BTW. There are branches of BTW covens located in the United States and other countries—again, the key is the lineage, teachings and practice of the group, not the location.

 

British Traditional Witchcraft

It’s important to recognize, however, that there are many people who are practicing a traditional form of British witchcraft that is not necessarily Wiccan in nature. Author Sarah Anne Lawless defines traditional witchcraft as “A modern witchcraft, folk magic, or spiritual practice based on the practices and beliefs of witchcraft in Europe and the colonies from the early modern period which ranged from the 1500s to the 1800s… there really were practicing witches, folk magicians, and magical groups during this time, but their practices and beliefs would have been tinged with Catholic-Christian overtones and mythology – even if thinly veneered on top of the Pagan ones… Cunning folk are a good example of the survival of such traditions even up to the mid-1900s in rural areas of the British Isles.”

 

As always, keep in mind that the words witchcraft and Wicca are not synonymous. While it’s entirely possible to practice a traditional version of witchcraft that pre-dates Gardner, and many people do it, it’s not necessarily true that what they are practicing is British Traditional Wicca. As mentioned above, there are certain requirements in place, put there by members of the Gardnerian-based traditions, that determine whether a practice is Wiccan, or whether it is witchcraft.

__________________________

The Guild Structure of British Traditional Wicca

 

Introduction

 

Within British Traditional Wicca (called in Britain simply “Initiatory Wicca”), there exists a structure known as the degree system. One’s first degree is initiation, or becoming one of the Wicca. Second and third degree initiates are acknowledged to be more experienced initiates of progressively greater skill, talent, or “power.”

 

But what does it all mean in practice? In order to answer this question, let’s discuss the parallels that the medieval guild structure has with the Wiccan degree system.

 

A guild was an association of artisans who controlled the practice of their craft in a particular town. A few guilds in France even gave rise to the earliest of the universities, where our modern academic degrees—bachelor’s, master’s, doctorate—retain this guild-like structure: apprentice, journeyman, master.

 

For those not conversant with matters medieval, here is a brief description of the guild structure.

 

Apprentices lived with their master while being taught the craft; parents paid for the apprenticeship. An apprentice did not marry until apprenticeship was over, and in return the master guildsman taught well. At the conclusion of apprenticeship, the youth became a journeyman, who had fully learned his trade but was not yet a master. He now earned a wage and was expected to save enough money to start up his own business. For the journeyman to become a master, he had to submit a master work piece to a guild for judgment. If the work were deemed worthy, the journeyman would be admitted to the guild as a master.

 

However, an extremely significant difference exists between the craft guild system and the Craft or Wiccan degree system. That difference is simple—there is no requirement for any initiate to seek elevation to a higher degree.

 

In the trade guilds, apprentices are expected to complete training in trade skills and rise to journeyman status as an employable worker in that trade. Mastery is not a guaranteed status, for that requires a certain aptitude or talent beyond the skills, whereas apprentices become journeymen or “flunk out.” In contrast, in the Craft an initiate may continue at first degree without seeking to achieve a higher degree, as they choose. Initiates may, equally, choose to seek elevation as they grow in their Craft and in their life.

 

Let me state clearly, here, that one must seek out training, initiation, or elevation in British Traditional Wicca. One must ask, or one does not receive; the Wicca do not proselytize. At the same time, asking does not guarantee that any candidate will be accepted for training with a coven’s outer court, initiated into a coven, or elevated to a higher degree. Receiving a yes or no answer from one coven may not be the final answer—but no is a valid answer. Coven leaders make their decisions for the good of their Craft and their coven. Often, no means “not now” or “not with these elders” or “I don’t know why, but my spidey-sense says not him, or not for us.”

 

Apprentice
Historically, an apprentice was contractually bound for a set period of time (usually seven years) to serve a master at a trade or craft—weaving, metal-smithing, carpentry, stone-working, etc. The apprentice’s duties were often simple labor at the outset, cleaning the shop and learning the most basic activities by observation and instruction: the names and uses of the tools of the trade; the materials used and how they were acquired, stored, readied, and put to use; and the social interactions of the shop, between customer and master, or master and workers, which might include lesser masters, journeymen, and other apprentices.

 

The duties of an apprentice were to learn his trade in all its aspects, and to keep the secrets of that trade. The master committed in his turn to train the apprentice in the specific trade—the obverse side of the contractual coin. The master provided instruction at the level needed and opportunities to learn by doing. He also corrected the inevitable errors of a novice and remedied the difficulties encountered in novice projects.

 

The first degree
In British Traditional Wicca, one’s “apprenticeship” begins with initiation. At the time of Gerald Gardner’s initiation in 1939, witchcraft was illegal in Britain. As described by Gerald Gardner, it was only during his actual initiation that he even discovered that the coven initiating him were witches. “I was half-initiated before the word ‘Wica’ which they used hit me like a thunderbolt, and I knew where I was, and that the Old Religion still existed.”

 

Gardner’s initiation was when he began to learn the Craft specifically. His long interest in matters magical and occult informed his witchy education, but it was not until he was a sworn “brother of the Art Magical” that any information was shared—be it written or oral or action. Like the apprentice of old, Gardner was oath-bound to keep the secrets of the Wicca.

 

In Gardner’s published non-fiction, he states that he may not describe the magical techniques and words that the Wicca use in their rites; he is keeping his oath of secrecy. For this reason, when writing his 1949 novel High Magic’s Aid, he instead used material from the 19th century McGregor-Mathers English translation of The Key of Solomon (a Latin grimoire of ceremonial magic) to flesh out the scenes that depicted magical workings (spells).

 

Our rites are transformative, productive of subtle change in those who undergo them. Any new initiate is exposed to words and actions and energies within the magical circle that are outside of prior experience.

 

It is often said that one’s first degree is especially about getting to know the Goddess, a reality necessitated by the patriarchal roots of modern culture, one in which the very title Pope means “father.” Like the apprentice, a new initiate has duties which are, primarily, to learn: to know the Wiccan calendar, to call a quarter, to structure a ritual, to memorize an esbat ritual, to cast a circle, etc.

 

Our solar-calendared rituals follow what is now called “the Wheel of the Year” in a neat progression of eight sabbats at the solstices and equinoxes alternating with the cross-quarters that begins at Hallowe’en. Hallowe’en, Candlemas, May Eve, Lammas, these are the fire festivals central to the Wicca. One sabbat ritual at a specific season is a scant introduction to that sabbat’s energies as well as its traditional ritual.

 

Think about it. You may remember one special Yuletide, but it is more likely that, for instance, you think of youthful summer camps or Mardi Gras events as a collective montage that is seasonal in nature and features a number of actions and feelings that mean that time of year to you. So it is with our sabbats. Doing them more than once takes more than one year.

 

For this reason, the lunar esbat rituals become familiar to the new initiate much more quickly. Celebrated once or twice monthly at full and new moons, frequent repetition aids both the memorization expected of initiates and aids them to perform the energetic steps that occur in creating, working, interacting with deities, and concluding any ritual circle. By the time initiates have completed a year working in coven, they have experienced at least twelve esbat rituals as well as the four fire festivals, and more likely all eight of the currently practiced sabbats.[6] They will have memorized the esbat ritual text and actions used in coven, and the annual progression of the sabbats have taught the basics of the Wiccan progression of seasons and energies. An experienced first-degree initiate can call a quarter, or all four, perform a simple traditional circle solo if required, work with an experienced partner to lead a pre-arranged esbat or sabbat within the coven, and aid in the general running of the coven. Energetically, the initiate will raise and ground energy as led by the coven leaders or elders.

 

If the initiate is working towards a hoped-for elevation to the second degree, the necessary first degree material has been completely hand-copied into the initiate’s own book of shadows. Likely the initiate has pursued individual own study interests in support of the coven or personal practice. Within a particular coven’s practice, the initiate may be assigned reading, writing, or practical exercises to complete as a part of training. Thus, sometime following that oft-quoted “year and a day,” a first-degree initiate may be elevated to the second degree.

 

Journeyman
Journeymen artisans were expected to do just that, journey. Travel from town to town, work with others of the same guild in which they had apprenticed, learn and share styles, materials, tools, and techniques. Like apprenticeship, a journeyman’s study could take years. Journeymen were paid a wage, might live apart from the master’s residence, often married and started a family.

 

To transition to mastery, journeymen undertook to create a master-piece, a piece of work by their hands that was adjudged to be work worthy of a guild master. And not every journeyman, sometimes called a “jack,” succeeded in becoming a master in his guild. “Jack of all trades and master of none” refers to a person unsuccessful in achieving master status. A competent journeyman often remained in his master’s business as a valued assistant and still might rise to mastery in time. In larger craft workshops, a number of masters might work in a common facility.

 

The second degree
Whether an initiate has been once or thrice round the Wheel of the Year and its sabbat cycle, elevation to the second degree brings many responsibilities and connections. First and foremost, second-degree elevation connects an initiate to the current of energy specific to initiatory Wicca. Such connection causes inevitable changes in an initiate—ones that need to be absorbed throughout her ensuing year and a day. The second degree carries a responsibility to the Craft as a whole.

 

The expectations for a newly elevated second-degree witch begin with getting to know the God, a task which often involves path-workings and underworld trance journeys.

 

Once the degree has settled, the second may guest with other covens, or attend multi-tradition open sabbats or classes of other traditions of witchcraft. During second degree work, initiates explore within themselves as well as without. Often second-degree initiates find challenges in dealing with their shadow selves, those parts which they’d rather not acknowledge, confront, resolve, nor have others know.

 

The duties of a second-degree witch include learning to teach magical skills, assisting the leaders of the coven, and learning the process of initiation to first or second degree.[9] The teaching requirement of second degree does not send our initiates out in search of converts; the Wicca do not proselytize. A second-degree initiate may have personal or family knowledge that interests the coven. For example, a student of eastern European ancestry might give the coven a class on traditional techniques and designs for dying pysanky, Slavic Easter eggs. Another may pursue research into home-brewing methods for making ritual ales or wines or meads, and share successful recipes in ritual. A working geologist may introduce the group to practical uses of natural minerals, including how to find the crystal that works—in contrast to the one that just looks pretty.

 

A second-degree practitioner may be given responsibilities beyond that of every coven member. A woman might be named “maiden” of the coven, often considered a deputy high priestess. Similarly, a man might be appointed “guardian” or “summoner” or asked to understudy the role of the high priest. Such understudy roles match the custom of the “maiden coven,” where its coven leaders are second-degree initiates growing into fully-fledged coven leaders under the guidance of their parent coven.

 

Underworld journeying, shamanic studies, divinatory methods beyond any yet used, Craft history, the second degree calls the witch to live the Wiccan path as much as study it. Inevitably, bumps and bruises, missteps and mistakes occur along the way. Often, coven leaders are called upon to assist with mistakes, correct missteps, cluck over the bumps, and salve the bruises… or not, as seems good to them. Sometimes a coven leader’s hardest task is to allow the error to occur, and wait until asked for assistance before deciding whether to act or to let be, to speak or to keep silent.

 

During second-degree studies, practitioners determine or discover any Craft specialties. They may have healing talent, and learn ways to use it within Craft as well as without. They may find they develop undiscovered psychic skills, or even the ability to teach them. A second-degree witch may choose a wider audience, presenting open rituals for the local pagan community, offering classes in herbs, stones, divination, or dance. Nothing in the tradition forbids such public teaching, and nothing in the tradition demands it.

 

Second degree also requires practitioners to step out of their comfort zone, another form of journeying. They may be adept at tarot but ignorant of astrology, talented at rhymed spells but unable to keep a steady beat on drum or rattle. Learning unfamiliar skills, stretching into tasks and techniques that are unfamiliar or outright alien, these challenges broaden practitioners while adding more tools to their witchy toolbox.

 

Unlike the first degree, once one has progressed to the second degree, one is expected to work to achieve the third degree. First degrees are practitioners, plain and simple, with but responsibility to their gods, their coven, and themselves. Second degree engenders a deeper change, imbuing a sense of having begun something which is less than complete… and an awareness of challenges to come.

 

Master
In the guild system, once a panel of masters in one’s own guild adjudged one’s submitted master work piece(s) as being of the standard expected of a master in that guild, then one became a master. To give an example, journeymen knitters in one 14th century European guild presented three items to be judged of master-work quality: a man’s shirt, a hat, and a carpet.

 

The third degree
One’s training in any degree truly begins when the ritual initiating or elevating one to that degree is complete.[10] Thus, Gerald Gardner was taught the secrets of the Craft only after his initiation. Similarly, once a candidate is brought to second or third degree, a period of further learning follows, no matter how well-prepared and how apt the candidate may be. At the same time, every BTW coven is autonomous—independent, a law unto itself. This autonomy means that the newly minted third degree witch—theoretically—springs forth fully formed with lore and wisdom at the ready. In practice, any new coven leader consults with her mentors while “finding her feet.”

 

Once the ritual that creates a third-degree witch is complete, that witch may move into leadership of her coven. She may remain in a supportive role to her coven leaders; for instance, she may be especially skilled in a magical ability, and talented in the teaching of it. In the mobile population and fluctuating job market of our modern society, she may find herself relocated from a region thick with BTW covens to one with but one or two across three states… or none. In such a case, any third-degree witch can found a coven from scratch, a time-consuming labor of love. Equally, she may simply work as “a witch alone” for a time.

 

By the same token, a witch may be head of the only BTW coven—as far as anyone knows—within several hundred miles, or encounter life-altering circumstances that put her in the midst of a metropolitan region where every second coven among a baker’s dozen is BTW. She might choose, in such a case, to join an existing coven… or even an elder’s coven, a rarity that occasionally blossoms.

 

All Wiccan covens are led by a third-degree priestess, called in BTW the High Priestess, and assisted by the priest of her choosing, usually also third degree, the High Priest. As with guilds and mastery, achieving the third degree moves a witch into some kind of a leadership role. Because covens are led by thirds, a new third-degree witch may step in to lead an existing coven, or “hive off” from the parent coven to form a new one.

 

Some of the lore and practice of the higher degrees are unsuited to less-experienced witches. For this reason, written, oral, and ritual practices are usually passed by coven leaders to first, second, and third degrees separately, most often individually. For example, a new initiate may never have experienced the intense combination of spiritual and physical energies that often occur during a magical working in coven. Thus, coven leaders must ensure that when initiates do encounter such, they recover successfully with any needed assistance. Further, coven leaders teach their initiates how to recognize and care for their own needs if working magic alone, as well as in coven, a common practice for many witches.

 

Any elder may choose to share written, oral, and ritual practice with any initiate as it seems needed, so that a first-degree or second-degree coven member might come to have some lore and material usually restricted to a third-degree witch. In an example of my knowledge, when a witch’s sister was stalked and assaulted with emotional wounds to the entire family, that witch consulted her coven leaders.

 

Those coven leaders chose to summon arcane aid to back up the mundane legal actions already taken—a restraining order, police charges filed, action for damages, and so on. In an arcane echo of these mundane actions, the coven leaders led a degree-specific circle of the second and third degree members of their coven, which then “bound” and “banished” the perpetrator from doing further injury. And so did that witch come to have written and oral lore—at second degree—which was usually reserved to the third degree.

 

Conclusion
Such is one of many duties of leadership, to ensure both the continuation and safe practice of our Craft, just as the master in a guild workshop both taught and oversaw safe practice of his craft. The Wicca do not proselytize; however, our elders find that a fair number of individuals seek out the Wicca hoping to learn magic, join a coven, work love spells, gain power, break hexes, acquire status, and so on.

 

A very few of those seekers discover that the more they learn about British Traditional Wicca, the greater the sense of coming home, of returning to a spirituality and deities they never knew they missed. And some of us find the teachers who “fit” for us happen to be of the Wicca… which is how my own journey into the Craft grew from chance meetings into my own initiation, and thence to hiving off and founding my own coven. A saying among us encapsulates this progression: “May the Gods preserve the Craft!”

 

Apprenticeships often included fostering; apprentices were housed and fed and clothed by their contracted master, living as a part of his extended family. I do not discuss this aspect of the master-apprentice relationship here, except to note that it existed—its relevance to Wicca is that a coven leader’s role often seems quasi-parental.

 

 

Wicca is often called an experiential religion for this reason—it is not about believing, it’s about doing, experiencing, and dealing with the result.

 

Historically, the four cross-quarter sabbats or “fire festivals” of Candlemas, Beltane, Lammas, and Samhain or Hallowmas were the Wiccan large events; the solstices & equinoxes were celebrated at the closest full moon circle or esbat. A particularly successful Yule ritual in the late 1950s in Gardner’s coven led to the coven asking to celebrate the solar quarters as separate sabbats.

 

The phrase “a year and a day” describes one full year counted inclusively‚ a term used in mathematics but most often applied to the calendar. Example: one full week, counted inclusively, is 8 days Sunday through Sunday. The same effect arises in music, where an octave (meaning eight) higher is seven half-tones up from the original pitch.

 

At second degree, most North American initiates have the ability—but not the authority—to initiate another person into the Wicca; that authority remains with the third-degree coven leaders, who may appoint a working pair of second degrees to lead what is sometimes called a maiden coven. Initiations into such a maiden coven are performed by the second-degree leaders… whose authority to perform the initiations are granted by their elder third degrees. In contrast, some European BTW covens are led by second-degree initiates; the third degree being viewed as almost a spiritual retirement, or one undertaken by a working partnership together to complete the hieros gamos.

 

Between the two largest segments of initiatory Wicca, Gardnerian and Alexandrian, it has been said that Gardnerians initiate and then train to that level, different from Alexandrians, who train to a level and then initiate to match. These two methods represent the ends of a spectrum along which any coven may operate—if true in practice at one time, that practice has altered in most locations.

 

In the commonest North American practice, many third-degree witches are coven leaders. In other parts of the world, both second and third-degree witches are coven leaders, and as noted before, British and European covens are often led by second-degree practitioners. In either system, third-degree coven leaders become autonomous and independent.

Reference
Patti Wigington, ThoughtCo.com

Deb Snavely, Wiccan Rede Online 

Gardnerian Wicca/Witchcraft

Who Was Gerald Gardner?

Gerald Brousseau Gardner (1884–1964) was born in Lancashire, England. As a teen, he moved to Ceylon, and shortly prior to World War I, relocated to Malaya, where he worked as a civil servant. During his travels, he formed an interest in native cultures, and became a bit of an amateur folklorist. In particular, he was interested in indigenous magic and ritual practices.

After several decades abroad, Gardner returned to England in the 1930s, and settled near the New Forest.

It was here that he discovered European occultism and beliefs, and – according to his biography, claimed that he was initiated into the New Forest coven. Gardner believed that the witchcraft being practiced by this group was a holdover from an early, pre-Christian witch cult, much like the ones described in the writings of Margaret Murray.

Gardner took many of the practices and beliefs of the New Forest coven, combined them with ceremonial magic, kabbalah, and the writings of Aleister Crowley, as well as other sources. Together, this package of beliefs and practices became the Gardnerian tradition of Wicca. Gardner initiated a number of high priestesses into his coven, who in turn initiated new members of their own. In this manner, Wicca spread throughout the UK.

In 1964, on his way back from a trip to Lebanon, Gardner suffered a fatal heart attack at breakfast on the ship on which he traveled.

At the next port of call, in Tunisia, his body was removed from the ship and buried. Legend has it that only the ship’s captain was in attendance. In 2007, he was re-interred in a different cemetery, where a plaque on his headstone reads, “Father of Modern Wicca. Beloved of the Great Goddess.”
Origins of the Gardnerian Path

Gerald Gardner launched Wicca shortly after the end of World War II, and went public with his coven following the repeal of England’s Witchcraft Laws in the early 1950s.

There is a good deal of debate within the Wiccan community about whether the Gardnerian path is the only “true” Wiccan tradition, but the point remains that it was certainly the first. Gardnerian covens require initiation, and work on a degree system. Much of their information is initiatory and oathbound, which means it can never be shared with those outside the coven.

The Book of Shadows

The Gardnerian Book of Shadows was created by Gerald Gardner with some assistance and editing from Doreen Valiente, and drew heavily on works by Charles Leland, Aleister Crowley, and SJ MacGregor Mathers. Within a Gardnerian group, each member copies the coven BOS and then adds to it with their own information. Gardnerians self-identify by way of their lineage, which is always traced back to Gardner himself and those he initiated.
Gardner’s Ardanes

In the 1950s, when Gardner was writing what eventually become the Gardnerian Book of Shadows, one of the items he included was a list of guidelines called the Ardanes. The word “ardane” is a variant on “ordain”, or law. Gardner claimed that the Ardanes were ancient knowledge that had been passed down to him by way of the New Forest coven of witches. However, it’s entirely possible that Gardner wrote them himself; there was some disagreement in scholarly circles about the language contained within the Ardanes, in that some of the phrasing was archaic while some was more contemporary.

This led a number of people – including Gardner’s High Priestess, Doreen Valiente – to question the authenticity of the Ardanes. Valiente had suggested a set of rules for the coven, which included restrictions on public interviews and speaking with the press. Gardner introduced these Ardanes – or Old Laws – to his coven, in response to the complaints by Valiente.

One of the largest problems with the Ardanes is that there is no concrete evidence of their existence prior to Gardner’s revealing them in 1957. Valiente, and several other coven members, questioned whether or not he had written them himself – after all, much of what is included in the Ardanes appears in Gardner’s book, Witchcraft Today, as well as some of his other writings. Shelley Rabinovitch, author of The Encyclopedia of Modern Witchcraft and Neo-Paganism, says, “After a coven meeting in late 1953, [Valiente] asked him about the Book of Shadows and some of its text.

He had told the coven that the material was ancient text passed down to him, but Doreen had identified passages that were blatantly copied from the ritual magic of Aleister Crowley.”

One of Valiente’s strongest arguments against the Ardanes – in addition to the fairly sexist language and misogyny – was that these writings never appeared in any previous coven documents. In other words, they appeared when Gardner needed them most, and not before.

Cassie Beyer of Wicca: For the Rest of Us says, “The problem is that no one’s sure if the New Forest Coven even existed or, if it did, how old or organized it was. Even Gardner confessed what they taught was fragmentary… It should also be noted that while the Old Laws speaks only of the punishment of burning for witches, England mostly hanged their witches. Scotland, however, did burn them.”

The dispute over the origins of the Ardanes eventually led Valiente and several other members of the group to part ways with Gardner. The Ardanes remain a part of the standard Gardnerian Book of Shadows. However, they are not followed by every Wiccan group, and are rarely used by non-Wiccan Pagan traditions.

There are 161 Ardanes in Gardner’s original work, and that’s a LOT of rules to be followed. Some of the Ardanes read as fragmentary sentences, or as continuations of the line before it. Many of them do not apply in today’s society. For instance, #35 reads, “And if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in the hell of the Christians.” Many Pagans today would argue that it makes no sense at all to use the threat of the Christian hell as punishment for violating a mandate.

However, there are also a number of guidelines that can be helpful and practical advice, such as the suggestion to keep a book of herbal remedies, a recommendation that if there is a dispute within the group it should be fairly evaluated by the High Priestess, and a guideline on keeping one’s Book of Shadows in safe possession at all times.

You can read a complete text of the Ardanes here: Sacred Texts – the Gardnerian Book of Shadows
Gardnerian Wicca in the Public Eye

Gardner was an educated folklorist and occultist, and claimed to have been initiated himself into a coven of New Forest witches by a woman named Dorothy Clutterbuck. When England repealed the last of its witchcraft laws in 1951, Gardner went public with his coven, much to the consternation of many other witches in England. His active courting of publicity led to a rift between him and Valiente, who had been one of his High Priestesses. Gardner formed a series of covens throughout England prior to his death in 1964.

One of Gardner’s best known works, and the one that truly brought modern witchcraft into the public eye was his work Witchcraft Today, originally published in 1954, which has been reprinted several times.

Gardner’s Work Comes to America

In 1963, Gardner initiated Raymond Buckland, who then flew back to his home in the United States and formed the first Gardnerian coven in America. Gardnerian Wiccans in America trace their lineage to Gardner through Buckland.

Because Gardnerian Wicca is a mystery tradition, its members do not generally advertise or actively recruit new members.

In addition, public information about their specific practices and rituals is very difficult to find.

__________________________________

Gardnerian Wicca/Witchcraft

Gardnerian Wicca, or Gardnerian witchcraft, is a tradition in the neopagan religion of Wicca, whose members can trace initiatory descent from Gerald Gardner. The tradition is itself named after Gardner (1884–1964), a British civil servant and amateur scholar of magic. The term “Gardnerian” was probably coined by the founder of Cochranian Witchcraft, Robert Cochrane in the 1950s or 60s, who himself left that tradition to found his own.

Gardner claimed to have learned the beliefs and practises that would later become known as Gardnerian Wicca from the New Forest coven, who allegedly initiated him into their ranks in 1939. For this reason, Gardnerian Wicca is usually considered to be the earliest created tradition of Wicca, from which most subsequent Wiccan traditions are derived.

From the supposed New Forest coven, Gardner formed his own Bricket Wood coven, and in turn initiated many Witches, including a series of High Priestesses, founding further covens and continuing the initiation of more Wiccans into the tradition. In the UK, Europe and most Commonwealth countries someone self-defined as Wiccan is usually understood to be claiming initiatory descent from Gardner, either through Gardnerian Wicca, or through a derived branch such as Alexandrian Wicca or Algard Wicca. Elsewhere, these original lineaged traditions are termed “British Traditional Wicca”

Beliefs and practices
Covens and initiatory lines

Gardnerian Wiccans organise into covens, that traditionally, though not always, are limited to thirteen members. Covens are led by a High Priestess and the High Priest of her choice, and celebrate both a Goddess and a God.

Gardnerian Wicca and other forms of British Traditional Wicca operate as an initiatory mystery cult; membership is gained only through initiation by a Wiccan High Priestess or High Priest. Any valid line of initiatory descent can be traced all the way back to Gerald Gardner, and through him back to the New Forest coven.

Rituals and coven practices are kept secret from non-initiates, and many Wiccans maintain secrecy regarding their membership in the Religion. Whether any individual Wiccan chooses secrecy or openness often depends on their location, career, and life circumstances. In all cases, Gardnerian Wicca absolutely forbids any member to share the name, personal information, fact of membership, and so on without advanced individual consent of that member for that specific instance of sharing. (In this regard, secrecy is specifically for reasons of safety, in parallel to the LGBT custom of being “in the closet”, the heinousness of the act of “outing” anyone, and the dire possibilities of the consequences to an individual who is “outed”. Wiccans often refer to being in or out of the “broom closet”, to make the exactness of the parallel clear.)

Theology
In Gardnerian Wicca, the two principal deities are the Horned God and the Mother Goddess. Gardnerians use specific names for the God and the Goddess in their rituals. Doreen Valiente, a Gardnerian High Priestess, revealed that there were more than one. She said that Gardner referred to the Goddess as Airdia or Areda, which she believed was derived from Aradia, the deity that Charles Leland claimed was worshipped by Italian witches. She said that the God was called Cernunnos, or Kernunno, which in Celtic meant “The Horned One”. Another name by which Gardnerians called the God was Janicot (pronounced Jan-e-ko), which she believed was Basque in origin.

The Gardnerian tradition teaches a core ethical guideline, often referred to as “The Rede” or “The Wiccan Rede”. In the archaic language often retained in some Gardnerian lore, the Rede states, “An it harm none, do as thou wilt.”

Witches … are inclined to the morality of the legendary Good King Pausol, “Do what you like so long as you harm no one”. But they believe a certain law to be important, “You must not use magic for anything which will cause harm to anyone, and if, to prevent a greater wrong being done, you must discommode someone, you must do it only in a way which will abate the harm.”

Two features stand out about the Rede. The first is that the word rede means “advice” or “counsel”. The Rede is not a commandment but a recommendation, a guideline. The second is that the advice to harm none stands at equal weight with the advice to do as one wills. Thus Gardnerian Wiccan teachings stand firm against coercion and for informed consent; forbid proselytization while requiring anyone seeking to become an initiate of Gardnerian Wicca to ask for teaching, studies, initiation. To expound a little further, the qualifying phrase “an (if) it harm none” includes not only other, but self. Hence, weighing the possible outcomes of an action is a part of the thought given before taking an action; the metaphor of tossing a pebble into a pond and observing the ripples that spread in every direction is sometimes used. The declarative statement “do as thou wilt” expresses a clear statement of what is, philosophically, known as “free will.”

A second ethical guideline is often called the Law of Return, sometimes the Rule of Three, which mirrors the physics concept described in Sir Isaac Newton’s Third Law of Motion: “When one body exerts a force on a second body, the second body simultaneously exerts a force equal in magnitude and opposite in direction on the first body.”This basic law of physics is more usually today stated thus: “For every action, there is an equal and opposite reaction.” Like the Rede, this guideline teaches Gardnerians that whatever energy or intention one puts out into the world, whether magical or not, some response of equal effect will return. This teaching underlies the importance of doing no harm—for that would give impetus to a negative reaction centered on oneself or one’s group (such as a coven).

In Gardnerian Wicca, these tradition-specific teachings demand thought before action, especially magical action (spell work). An individual or a coven uses these guidelines to consider beforehand what the possible ramifications may be of any working. Given these two ethical core principles, Gardnerian Wicca hold themselves to a high ethical standard. For example, Gardnerian High Priestess Eleanor Bone was not only a respected elder in the tradition, but also a matron of a nursing home. Moreover, the Bricket Wood coven today is well known for its many members from academic or intellectual backgrounds, who contribute to the preservation of Wiccan knowledge. Gerald Gardner himself actively disseminated educational resources on folklore and the occult to the general public through his Museum of Witchcraft on the Isle of Man. Therefore, Gardnerian Wicca can be said to differ from some modern non-coven Craft practices that often concentrate on the solitary practitioner’s spiritual development.

The religion tends to be non-dogmatic, allowing each initiate to find for him/herself what the ritual experience means by using the basic language of the shared ritual tradition, to be discovered through the Mysteries. The tradition is often characterised as an orthopraxy (correct practice) rather than an orthodoxy (correct thinking), with adherents placing greater emphasis on a shared body of practices as opposed to faith

History
Gardner and the New Forest coven
On retirement from the British Colonial Service, Gardner moved to London but then before World War II moved to Highcliffe, east of Bournemouth and near the New Forest on the south coast of England. After attending a performance staged by the Rosicrucian Order Crotona Fellowship, he reports meeting a group of people who had preserved their historic occult practices. They recognised him as being “one of them” and convinced him to be initiated. It was only halfway through the initiation, he says, that it dawned on him what kind of group it was, and that witchcraft was still being practiced in England.

The group into which Gardner was initiated, known as the New Forest coven, was small and utterly secret as the Witchcraft Act of 1735 made it illegal—a crime—to claim to predict the future, conjure spirits, or cast spells; it likewise made an accusation of witchcraft a criminal offense. Gardner’s enthusiasm over the discovery that witchcraft survived in England led him to wish to document it, but both the witchcraft laws and the coven’s secrecy forbade that, despite his excitement. After World War II, Gardner’s High Priestess and coven leader relented sufficiently to allow a fictional treatment that did not expose them to prosecution, “High Magic’s Aid”.

Anyhow, I soon found myself in the circle and took the usual oaths of secrecy which bound me not to reveal any secrets of the cult. But, as it is a dying cult, I thought it was a pity that all the knowledge should be lost, so in the end I was permitted to write, as fiction, something of what a witch believes in the novel High Magic’s Aid.

After the witchcraft laws were repealed in 1951, and replaced by the Fraudulent Mediums Act, Gerald Gardner went public, publishing his first non-fiction book about Witchcraft, “Witchcraft Today”, in 1954. Gardner continued, as the text often iterates, to respect his oaths and the wishes of his High Priestess in his writing. Fearing, as Gardner stated in the quote above, that witchcraft was literally dying out, he pursued publicity and welcomed new initiates during that last years of his life. Gardner even courted the attentions of the tabloid press, to the consternation of some more conservative members of the tradition. In Gardner’s own words, “Witchcraft doesn’t pay for broken windows!”

Gardner knew many famous occultists. Ross Nichols was a friend and fellow Druid (until 1964 Chairman of the Ancient Order of Druids, when he left to found his own Druidic Order of Bards, Ovates, and Druids). Nichols edited Gardner’s “Witchcraft Today” and is mentioned extensively in Gardner’s “The Meaning of Witchcraft”. Near the end of Aleister Crowley’s life, Gardner met with him for the first time on May 1, 1947, and visited him twice more before Crowley’s death that autumn; at some point, Crowley gave Gardner an Ordo Templi Orientis (OTO) charter and the 4th OTO degree—the lowest degree authorizing use of the charter.

Doreen Valiente, one of Gardner’s priestesses, identified the woman who initiated Gardner as Dorothy Clutterbuck, referenced in “A Witches’ Bible” by Janet and Stewart Farrar.Valiente’s identification was based on references Gardner made to a woman he called “Old Dorothy” whom Valiente remembered. Biographer Philip Heselton corrects Valiente, clarifying that Clutterbuck (Dorothy St. Quintin-Fordham, née Clutterbuck), a Pagan-minded woman, owned the Mill House, where the New Forest coven performed Gardner’s initiation ritual. Scholar Ronald Hutton argues in his Triumph of the Moon that Gardner’s tradition was largely the inspiration of members of the Rosicrucian Order Crotona Fellowship and especially that of a woman known by the magical name of “Dafo”. Dr. Leo Ruickbie, in his Witchcraft Out of the Shadows, analysed the documented evidence and concluded that Aleister Crowley played a crucial role in inspiring Gardner to establish a new pagan religion. Ruickbie, Hutton, and others further argue that much of what has been published of Gardnerian Wicca, as Gardner’s practice came to be known, was written by Blake, Yeats, Valiente and Crowley and contains borrowings from other identifiable sources.

The witches Gardner was originally introduced to were originally referred to by him as “the Wica” and he would often use the term “Witch Cult” to describe the religion. Other terms used, included “Witchcraft” or “the Old Religion.” Later publications standardised the spelling to “Wicca” and it came to be used as the term for the Craft, rather than its followers. “Gardnerian” was originally a pejorative term used by Gardner’s contemporary Roy Bowers (also known as Robert Cochrane), a British cunning man, who nonetheless was initiated into Gardnerian Wicca a couple of years following Gardner’s death.

Reconstruction of the Wiccan rituals

Gardner stated that the rituals of the existing group were fragmentary at best, and he set about fleshing them out, drawing on his library and knowledge as an occultist and amateur folklorist. Gardner borrowed and wove together appropriate material from other artists and occultists, most notably Charles Godfrey Leland’s Aradia, or the Gospel of the Witches, the Key of Solomon as published by S.L. MacGregor Mathers, Masonic ritual, Crowley, and Rudyard Kipling. Doreen Valiente wrote much of the best-known poetry, including the much-quoted Charge of the Goddess.

Bricket Wood and the North London coven

In 1948-9 Gardner and Dafo were running a coven separate from the original New Forest coven at a naturist club near Bricket Wood to the north of London. By 1952 Dafo’s health had begun to decline, and she was increasingly wary of Gardner’s publicity-seeking. In 1953 Gardner met Doreen Valiente who was to become his High Priestess in succession to Dafo. The question of publicity led to Doreen and others formulating thirteen proposed ‘Rules for the Craft’, which included restrictions on contact with the press. Gardner responded with the sudden production of the Wiccan Laws which led to some of his members, including Valiente, leaving the coven.

Gardner reported that witches were taught that the power of the human body can be released, for use in a coven’s circle, by various means, and released more easily without clothing. A simple method was dancing round the circle singing or chanting; another method was the traditional “binding and scourging.”[26] In addition to raising power, “binding and scourging” can heighten the initiates’ sensitivity and spiritual experience.

Following the time Gardner spent on the Isle of Man, the coven began to experiment with circle dancing as an alternative. It was also about this time that the lesser 4 of the 8 Sabbats were given greater prominence. Brickett Wood coven members liked the Sabbat celebrations so much, they decided that there was no reason to keep them confined to the closest full moon meeting, and made them festivities in their own right. As Gardner had no objection to this change suggested by the Brickett Wood coven, this collective decision resulted in what is now the standard eight festivities in the Wiccan Wheel of the year.

The split with Valiente led to the Bricket Wood coven being led by Jack Bracelin and a new High Priestess, Dayonis. This was the first of a number of disputes between individuals and groups, but the increased publicity only seems to have allowed Gardnerian Wicca to grow much more rapidly. Certain initiates such as Alex Sanders and Raymond Buckland who brought his take on the Gardnerian tradition to the United States in 1964 started off their own major traditions allowing further expansion.

Source:

Patti Wigington, Published on ThoughtCo 
Wikipedia 

Various Paths of Witchcraft – Ceremonial Magick

Ceremonial Magick Definition
Ceremonial Magick: Ceremonial Magick is one of the most complicated systems of spiritual attainment in the world. It is a mixture of Jewish, Christian, and ancient Egyptian philosophy mixed with ancient Indian and Chaldean ideas spiced with a hint of earlier Paganism. This is mixed with the ceremonial aspects of Catholicism and Masonry. It usually heavily involves the study of the Kabbalah, the mysticism of the world put into Jewish and Judeo-Christian terms.

source: Truth About Psychic Powers, Donald Michael Kraig

Ceremonial Magick:
The object of ceremonial magick is to stimulate the senses, to power-up the emotions, and to firmly conceptualize the purpose of the operation—which is to create a transcending experience to unite Personality with the Divine Self. To this end, rituals, symbols, clothing, colors, incenses, sound, dramatic invocations and sacraments are selected in accordance with established “correspondences” of one thing to another to transport the magician towards a mystical reality.

______________________

Ceremonial Magick

Ceremonial magic is generally defined as magic in which the practitioner uses specific rituals and invocations to call upon the spirit world. Also called high magic, ceremonial magic uses as its base a blend of older occult teachings–Thelema, Enochian magic, Kabbalah, and other various occult philosophies are typically incorporated.

 

Ceremonial vs. Natural Magic

Ceremonial magic differs from natural magic, or low magic.

Natural magic is the practice of magic in accordance with the natural world–herbalism, etc.–while ceremonial magic involves the invoking and control of spirits and other entities. Although there is much more to it than this–ceremonial magic in and of itself being fairly complex–these are the main surface differences. Ultimately, the main purpose of performing high magic is to bring the practitioner closer to the Divine itself, whether that is in the form of a deity or another spiritual being.

 

Origins of Ceremonial Magic

In the late sixteenth century, a translation of Heinrich Cornelius Agrippa’s De incertitudine et vanitate scientiarum described “ceremoniall magicke” as containing two parts, “Geocie and Theurgie,” or goetia and theurgy. Although this was the first documented use of the term ceremonial magic, the practices involved had been around for at least a century or two, as the rituals have been noted in the grimoires of early Renaissance and medieval-era magical practitioners.

Over the years, numerous European occultists studied and practiced many of the rituals and ceremonies still in use today. Francis Barrett was an Englishman, born in the late eighteenth century, who studied metaphysics, the Kabbalah, natural occult philosophy and alchemy. Long intrigued by the writings of Agrippa, and by other esoteric texts, Barrett wrote a work entitled The Magus, heavily influenced by Agrippa’s works, and purporting to be a magical textbook focusing on herbalism, the use of numerology, the four classical elements and other correspondences.

The French occultist Alphonse Louis Constant, better known by his pseudonym Éliphas Lévi, lived in the 1800s, and was part of a number of radical socialist groups. An avid Bonapartist, Lévi developed an interest in the Kabbalah, and subsequently magic, as part of a group of radicals who believed that magic and the occult were essentially a more advanced form of socialism. He was fairly prolific and wrote a number of works on what we today call ceremonial magic, as well as books on spiritualism (The Science of Spirits) and the secrets of the occult (The Great Secret, or Occultism Unveiled).

Like Barrett and Agrippa, Lévi’s flavor of ceremonial magic was heavily rooted in Judeo-Christian mysticism.

 

Ceremonial Magic Today

During the Victorian era, spiritualist and occult groups flourished, and perhaps none is as well known as the Hermetic Order of the Golden Dawn. This secret society embraced ceremonial magical practices, although it eventually imploded when members couldn’t seem to agree on the actual religious beliefs of the group. Like their predecessors, many Golden Dawn members were Christians, but there was an influx of Pagan beliefs brought in that eventually led to the fragmenting of the Order.

Many of today’s ceremonial magic practitioners trace their roots to the teachings of the Golden Dawn. Ordo Templi Orientis (O.T.O.) is an international organization which was originally modeled on Freemasonry. During the 1900s, under the leadership of occultist Aleister Crowley, O.T.O. began to include elements of Thelema as well. Following Crowley’s death, the organization has seen a number of changes in leadership. Like many ceremonial magic groups, membership includes a series of initiations and rituals.

Builders of the Adytum (B.O.T.A.) is a Los Angeles-based ceremonial magic tradition that carries influence from both the Golden Dawn and the Freemasons. In addition to group ritual work, B.O.T.A. offers correspondence classes on Kabbalah, astrology, divination, and many other aspects of occult studies.

Although information on ceremonial magic often seems to be limited, this is due in part to the need for secrecy within the community. Author Dion Fortune once said of the teachings of ceremonial magic, “Secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them.”

Today, there is a great deal of publicly available information on the practice and beliefs of high magic, or ceremonial magic. However, it is said that the information out there is incomplete and that it is only through training and work that a practitioner can unlock all of the secrets of ceremonial magic.

___________________________

Ceremonial Magic

Ceremonial magic or ritual magic, also referred to as high magic and as learned magic in some cases, is a broad term used in the context of Hermeticism or Western esotericism to encompass a wide variety of long, elaborate, and complex rituals of magic. It is named as such because the works included are characterized by ceremony and a myriad of necessary accessories to aid the practitioner. It can be seen as an extension of ritual magic, and in most cases synonymous with it. Popularized by the Hermetic Order of the Golden Dawn, it draws on such schools of philosophical and occult thought as Hermetic Qabalah, Enochian magic, Thelema, and the magic of various grimoires.

 

Renaissance magic
The term originates in 16th-century Renaissance magic, referring to practices described in various Medieval and Renaissance grimoires and in collections such as that of Johannes Hartlieb. Georg Pictor uses the term synonymously with goetia.
James Sanford in his 1569 translation of Heinrich Cornelius Agrippa’s 1526 De incertitudine et vanitate scientiarum has “The partes of ceremoniall Magicke be Geocie, and Theurgie”. For Agrippa, ceremonial magic was in opposition to natural magic. While he had his misgivings about natural magic, which included astrology, alchemy, and also what we would today consider fields of natural science, such as botany, he was nevertheless prepared to accept it as “the highest peak of natural philosophy”. Ceremonial magic, on the other hand, which included all sorts of communication with spirits, including necromancy and witchcraft, he denounced in its entirety as impious disobedience towards God.

Revival
Starting with the Romantic movement, in the 19th century, a number of people and groups have effected a revival of ceremonial magic.

 

Francis Barrett
Among the various sources for ceremonial magic, Francis Barrett’s The Magus embodies deep knowledge of alchemy, astrology, and the Kabbalah, and has been cited by the Golden Dawn, and is seen by some[according to whom?] as a primary source. But according to Aleister Crowley, perhaps the most influential ceremonial magician of the Modern era, much of it was cribbed from Agrippa’s Three Books of Occult Philosophy.

 

Eliphas Levi
Eliphas Lévi conceived the notion of writing a treatise on magic with his friend Bulwer-Lytton. This appeared in 1855 under the title Dogme et Rituel de la Haute Magie, and was translated into English by Arthur Edward Waite as Transcendental Magic, its Doctrine and Ritual.

 

In 1861, he published a sequel, La Clef des Grands Mystères (The Key to the Great Mysteries). Further magical works by Lévi include Fables et Symboles (Stories and Images), 1862, and La Science des Esprits (The Science of Spirits), 1865. In 1868, he wrote Le Grand Arcane, ou l’Occultisme Dévoilé (The Great Secret, or Occultism Unveiled); this, however, was only published posthumously in 1898.

 

Lévi’s version of magic became a great success, especially after his death. That Spiritualism was popular on both sides of the Atlantic from the 1850s contributed to his success. His magical teachings were free from obvious fanaticisms, even if they remained rather murky; he had nothing to sell, and did not pretend to be the initiate of some ancient or fictitious secret society. He incorporated the Tarot cards into his magical system, and as a result the Tarot has been an important part of the paraphernalia of Western magicians. He had a deep impact on the magic of the Hermetic Order of the Golden Dawn and later Aleister Crowley, and it was largely through this impact that Lévi is remembered as one of the key founders of the twentieth century revival of magic.

 

Hermetic Order of the Golden Dawn
The Hermetic Order of the Golden Dawn (or, more commonly, the Golden Dawn) was a magical order of the late 19th and early 20th centuries, practicing a form of theurgy and spiritual development. It was probably the single greatest influence on twentieth century Western occultism. Some aspects of magic and ritual that became core elements of many other traditions, including Wicca, Thelema and other forms of magical spirituality popular today, are partly drawn from the Golden Dawn tradition.

 

Aleister Crowley
English author and occultist Aleister Crowley often introduced new terminology for spiritual and magical practices and theory. For example, he termed theurgy “high magick” and thaumaturgy “low magick”. In The Book of the Law and The Vision and the Voice, the Aramaic magical formula Abracadabra was changed to Abrahadabra, which he called the new formula of the Aeon of Horus. He also famously spelled magic in the archaic manner, as magick, to differentiate “the true science of the Magi from all its counterfeits.”

 

Magical tools
The practice of ceremonial magic often requires tools made or consecrated specifically for this use, which are required for a particular ritual or series of rituals. They may be a symbolic representation of psychological elements of the magician or of metaphysical concepts.

 

In Magick (Book 4), Part II (Magick), Aleister Crowley lists the tools required as a circle drawn on the ground and inscribed with the names of god, an altar, a wand, cup, sword, and pentacle, to represent his true will, his understanding, his reason, and the lower parts of his being respectively. On the altar, too, is a phial of oil to represent his aspiration, and for consecrating items to his intent. The magician is surrounded by a scourge, dagger, and chain intended to keep his intent pure. An oil lamp, book of conjurations and bell are required, as is the wearing of a crown, robe, and lamen. The crown affirms his divinity, the robe symbolizes silence, and the lamen declare his work. The book of conjurations is his magical record, his karma. In the East is the magick fire in which all burns up at last.

 

Grimoires
A grimoire /ɡrɪmˈwɑːr/ is a record of magic. Books of this genre, are records of magical experiments and philosophical musings, giving instructions for invoking angels or demons, performing divination and gaining magical powers, and have circulated throughout Europe since the Middle Ages.

 

It is common belief that magicians were frequently prosecuted by the Christian church, so their journals were kept hidden to prevent the owner from being burned. But it is also a well-known fact that church and the rabbi keep records of demonic activity and exorcism too in their own magical records which were used for similar record keeping. Some claim that the new age occultism is a sham and borrowed heavily from these old record books by the religious. Such books contain astrological correspondences, lists of angels and demons, directions on casting charms, spells, and exorcism, on mixing medicines, summoning elemental entities, and making talismans. Magical books in almost any context, especially books of magical spells, are also called grimoires.

 

 

Enochian magic
Enochian magic is a system of ceremonial magic centered on the evocation and commanding of various spirits that was the magical exploration made by an English occultist Dr. John Dee. It is based on the 16th-century writings of Dr John Dee and Edward Kelley, who claimed that their information was delivered to them directly by various angels. Dee’s journals contained the Enochian script, and the table of correspondences that goes with it. It claims to embrace secrets contained within the apocryphal Book of Enoch. It is a widely held belief that these revelations were personal and specific to Dee’s life and reality and borrowed on imagination heavily.

 

Organizations
Among the many organizations which practice forms of ceremonial magic aside from the Golden Dawn are the A∴A∴, Ordo Templi Orientis, and the Builders of the Adytum.

 

References:
The Llewellyn Encyclopedia
Patti Wigington, ThoughtCo.com
Wikipedia 

Eclectic Wicca/Witchcraft

The Merriam Dictionary defines the word ‘eclectic’ as meaning “selecting what appears to be best in various doctrines, methods, or styles .” Eclectic Wiccans (and eclectic Pagans, who are a very similar group) do just that, sometimes on their own and sometimes in informal or formal groups.

Overview of Eclectic Wicca
Eclectic Wicca is an all-purpose term applied to witchcraft traditions, often ​NeoWiccan (meaning modern Wiccan), that doesn’t fit into any specific definitive category.

Many solitary Wiccans follow an eclectic path, but there are also covens that consider themselves eclectic. A coven or individual may use the term ‘eclectic’ for a variety of reasons. For example:

Mixed and matched traditions: A group or solitary may use a blend of beliefs and practices from several different pantheons and traditions.
Modified traditions: A group could be an offshoot of an established tradition of Wicca, such as Gardnerian or Alexandrian, but with modifications to their practice that make them significantly different from that original tradition.
Uniquely individual practices: An individual may be creating his or her own tradition of beliefs and practices, and because this system can’t be defined as something else, it is usually defined as eclectic.
Uninitiated practitioner: A solitary may be practicing what he or she has learned from publicly available sources on Wicca, but not be using oathbound, initiatory material, and so recognizes that his or her practice is eclectic.
Because there is often disagreement about who is Wiccan and who isn’t, there can be confusion regarding existing lineaged Wiccan traditions, and newer eclectic traditions. Some would say that only lineaged covens (based on traditional practices) should be permitted to call themselves Wiccan. By that reasoning, anyone who claims to be eclectic is, by definition, not Wiccan but Neowiccan (‘new’ or nontraditional Wiccan).

Bear in mind that the term Neowiccan simply means someone who practices a newer form of Wicca, and is not meant to be derogatory or insulting.

Church of Universal Eclectic Wicca
One organization that supports practitioners of eclectic Wicca is the Church of Universal Eclectic Wicca. They describe themselves as follows:

Universalism is a religious belief that allows for the existence of truth in a multitude of places. Eclectism is the practice of taking from many places….What we encourage is experimentation and exploration towards those things in your religious life that work and letting go of those things that don’t. UEW defines Wicca as any religion that calls itself Wicca, AND believes in a god/force/power/whatever that is either genderless, both genders or manifests as a male/female polarity that we agree to call “the Lord and Lady.” AND upholds the Five Points of Wiccan Belief.

The Five Points of Wiccan Belief include the Wiccan Rede, the Law of Return, the Ethic of Self-Responsibility, the Ethic of Constant Improvement and the Ethic of Attunement. The Wiccan Rede is written in many ways, but its intent is consistent: “do what you will, so long as it harms none.” The Law of Return states that whatever positive or negative energy a person puts out into the world will be returned to that person three times over.

__________________________

 

Eclectic Witchcraft

The definition of the eclectic witch is one of the hardest magical traditions to pin down if for no other reason than the fact that the term “eclectic” means different things to different witches. Very simply put an eclectic witch is one who follows more than a single tradition and who utilises different paths, cultures and traditions in the work that she does.

The confusion comes in when discussing to what extent different magical systems can be brought together for positive effect. There is a deal of difference between a witch who is conversant in two or three different traditions and blends the parts of each that call to her into a unified whole which is her own path and a witch who just picks up the odd idea here and there and throws them all haphazardly into the random pot without making any effort to understand the culture and history behind each tradition. Without understanding why a magical practise is relevant to a tradition it is futile to absorb that practise into individual workings and a witch who chooses to do so will not reap much benefit from it. It is important however to understand that some paths are very compatible and an eclectic witch who makes use of ideas from paths from a similar field will likely find it helps her move forward in the development of her own path.

To some extent most modern witches display a certain amount of eclecticism and it could be argued that the witch who does not is missing out as it is hard to imagine any tradition that could not be enriched by the ideas and practises of another. The difficulty with being eclectic comes when non harmonious systems are brought together and the lack of understanding behind the ideas from all of the different systems are not adequately understood. This wouldn’t lead to any danger but it would render the workings of such a witch pretty worthless. One of the most important things to learn about magic is that it works if you understand why you are doing something. Using random ingredients because they have value to a witch on another path but mean nothing to you are unlikely to yield great results. There is also the danger of over-diversifying – a witch who wants to study, learn and work with everything is diluting the essence of every tradition she works with. With no cohesion between the magical paths she chooses to work with her own path will eventually become nothing but a pick and mix of meaningless fragments.

The concept of being eclectic can be extended to fit the idea of a tradition changing over time. Even the most rigid family based traditions adapt and evolve as new family members are born and add their input into the path. There is (at least as far as I am aware) no specific term that fits a witch who adheres to one primary tradition but allows her path to evolve and change. In the absence of such a term we refer to these witches as being eclectic. Strictly speaking they do not fit the term but they do echo the idea that witchcraft cannot stand still and that in order not to stagnate every path needs fresh ideas and input to stay alive.

Eclectic Wicca is a different concept to Eclectic Witchcraft although the principle of choosing different elements from different established strands still rings true. An eclectic Wiccan may practise a blend of Alexandrian and Gardnerian or even a blend between one Wiccan tradition and a different magical path. Where Eclectic Wicca cannot be applied as a term is when the practises of an individual do not confirm to the established structure of the Wiccan religion. You cannot for example make any claim to be Wiccan if you do not believe in deity. Wicca, unlike witchcraft is a defined religious path with specific beliefs at its heart. An individual who does not share the core beliefs cannot claim to be a part of the religion.

Source:

Patti Wigington 
Witch Way Forward