What is Progressive Witchcraft?

By Terminus

“We do not see our ‘trainees’ as empty vessels, waiting to be filled up, but as individuals with a wealth of experience and ideas which they can contribute to the craft. (Rainbird, 1993)

The use of the term progressive arose from a discussion between Ariadne Rainbird and Tam Campbell in London in the late 1980s (*3) They were discussing the evolution of Wicca, and the fact that it had moved on over the decades, beyond the labels of “Gardnerian” or “Alexandrian”. They clearly stated that the term was being used to describe a trend, not a tradition, and that any coven that was eclectic in its approach and not limiting itself to the Book of Shadows was being progressive.

In 1991 Ariadne Rainbird formed a network for covens who subscribed to a more eclectic view of Wiccan practice, called the Progressive Wiccan network (*1). This network included covens in Wales, England, Germany and Canada. 1991 also saw the first Grand Sabbat, at Lughnasadh, with around 30 witches from six different covens meeting up to camp out in the wilds of South Wales and celebrate together. This tradition was to continue for some years, developing into an annual weekly gathering in Cornwall for members of different covens to work together.

In 1992 David Rankine became the editor of the magazine Dragon’s Brew, which became the magazine of the Progressive Wiccan movement. Dragon’s Brew was created by Chris Breen in 1990, originally as the house magazine for the Silver Wheel Coven (*1).

To quote from the magazine (1992):

“Progressive Wicca is a movement which spans the traditions and emphasises networking, closeness to nature, personal growth and co-operative development. Personal experience of other paths is welcomed and integrated into covens, and we do not slavishly follow a Book of Shadows, as we see Wicca as an ever growing religion and the Book of Shadows changes and grows with each new Witch.” (*1)

Contact details for a number of covens were given in the back of each issue of the magazine. The editorial stance of the magazine was actively supportive of environmental protection, detailing protests, distributing leaflets and supporting organisations like Dragon (eco-magick environmental network) and Friends of the Earth Cymru in their actions. Campaigns like the ones to save Oxleas Wood and Twyford Down were covered, as well as events in other parts of the world, like proposed wolf culling in Canada, tiger conservation in India, and anti-nuclear testing by the French in the Pacific. (*1)

Dragon’s Brew ran quarterly until 1997, with a circulation of several hundred copies, and covered a wide range of subjects, from chakras and kundalini to Enochian magick and running effective open rituals. Different pantheons were also explored, including the Welsh, Greek, Sumerian and Egyptian. A number of prominent academics also contributed to the magazine, which received articles from distinguished figures such as Professor Ronald Hutton and the Egyptologist Terry DuQuesne. (*1)

By 1994 Progressive Witchcraft was widely known throughout Europe. David Rankine gave a number of talks at events like the Talking Stick Meet the Groups conference in 1994, and at various University Pagan Societies. The growth of the movement was acknowledged by Michael Jordan, who gave it a sizeable entry in his 1996 book Witches: An Encyclopaedia of Paganism and Magic. (*3)

To avoid some disharmony caused by the term “Progressive” in the Wiccan community the term was changed from “Progressive Wicca” to Progressive Witchcraft in 1993, as was demonstrated by the cover of Dragon’s Brew (*1). In combination with this Ariadne Rainbird and David Rankine set up the Progressive Witchcraft Foundation, to deal with enquiries about Progressive Witchcraft, and also ran workshops under the banner of Silver Wheel with other coven members on a variety of related subjects.

In 1994 Ariadne Rainbird and David Rankine started running correspondence courses on natural magick based on much of the (non-oathbound) Progressive Witchcraft material. This material was to form the basis for their book Magick Without Peers: A Course in Progressive Witchcraft for the Solitary Practitioner, published by Capall Bann in 1997. (*2)

Reference Material

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(*1) Dragon’s Brew, a Magazine of Magick, Paganism & Progressive Witchcraft, (1992 -1997)

(*2) Magick Without Peers, A Course in Progressive Witchcraft. Capall Bann 1997

(*3) Witches, An Encyclopaedia of Paganism and Magic; Michael Jordon, 1996

Patchwork of Magic, Julia Day, Capall Bann, 1995

(*4) Talking Stick Magical Directory, 1993

This article was written by Terminus, 2000 and provided for free distribution.

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Witchcraft 101: Preparation

Preparation

I always prepare myself by dimming my lights about an hour before the working. I do tend to do most, but not all, magick at night. The extra drama of using darkness to augment my imaginative side is helpful.

After the lights are dimmed, candles are lit, and a few libations are poured, I tend to shower and have my stereo going with some good New Age or Pagan music to help my mind float into the right space.

Water, being a close kin to the Crab that I am, helps to soothe me, and the in the shower, I let earthly troubles wash away, leaving the pure part of my being to comtemplate the working to be.

After stepping out, I do tend to read a bit, look for spells in my library that might be appropriate, and then I write down the ones I like, or construct one of my own, usually on a clean piece of paper or parchment. I tend to either bury or burn these pieces of paper in the working, thus returning the spell to the earth, or to the fire.

In recent times, I’ve begun to think that perhaps I might also tear the paper to shreds to toss into the air, or to simply toss the spell into a body of water, thus balancing things with the traditional earth, air, fire, and water nature spirits.

Anyway, that is off the subject a bit… Back to preparations for the working.

Testing before casting

By the time all of this is done, my full attention is now forcefully and purely on making the spell work and on how to go forward… My mind is fully attuned to directing the energy, and by this time, I’ve set up my protection by doing some ritual cleansing of the home, testing my mindset to be sure I’m completely focused, and then to light 4 special candles that signify the four directions. On occasion, I have used tap-lights, and they do offer a special charm to circles!

Again, check yourself. I’ve often aborted a circle because I don’t feel right about the time, something is on my mind, and the worst of the worst, if I’m ill, I never, and I repeat, NEVER do magick when feeling ill or sick. It just never seems to go right if I am sick, and Magick takes energy. The worst thing I can think of is to deplete energy my body needs to fight illness and to leave myself truly in a fix. The Rede states “And it harm none” for a reason. It also stands to reason NOT to cause harm to yourself.

Last minute preparations I take are to lock the door, turn the ringer off on the phone, and to say a quick spell to banish interuptions. I can’t tell you how many circles I’ve been to at people’s houses where these simple things are forgotten and the ringing phone just kills the energy in a second! Someday, I’ll come up with a phone bansihment spell that will move all phones to another universe, but for now, disconnecting the beasts is a good alternative ;>)

So now you cast the circle!

So… you passed the tests and you feel great, your mind is clear, and you’ve got a real focus and you have the mind, body, and spirit all aligned!

A circle isn’t some two dimensional circle like the old dodgeball court line that we all know and love. Circles, in the magickal sense, are 360 degree circles of force that protect the occupants and help contain and focus the magickal energies to be exerted and directed from them.

I remember reading Lori Cabot’s wonderful books, and in one of them, she discusses a National Geographic article where she and her coven had a picture taken by a photographer, and the photo contained electrical discharge patterns in the picture that truly were interesting to see. The effect of the energy of the combined minds in the circle was such that it caused the camera to register these energies! So, my friends, this is the real deal. Circles exist, they create physical effects, and they are powerful tools when used properly.

Casting is often done in a clock-wise fashion. This honors the turning of the Earth herself and aligns our movements with the direction of the spin of the Earth. Living in the Northern hemisphere, we tend to forget that our good friends in the Southern hemisphere do things in a reverse fashion, and I do believe that those folks often use counter-clockwise casting to cast their circles in accordance with this same basic observation of energy flow.

I gave a lot of thought to this part of ritual and have concluded that the reason for it is that we become little vortexes of energy that harmonize with the flow of the earth, and this our workings carry forth in similar harmony. Going opposite to the flow creates distortions and probably gives poor results, but I’ve never tried that as an experiment. Perhaps someone can comment and enlighten us more.

Casting is simple. There are as many ways to cast a circle as there are stars in the sky. Some simply focus and then throw their energy/visualization into creating the sphere. Others lay out a circle in chalk, rope, corn meal, or whatever, and use that as the basis of the circle, and others yet just see the entire thing in their minds and walk in the appropriate direction to delineate the circle and mark the boundary.

An invocation, or reading to purify the space, is often done.

Use your mind to color the circle. I tend to use basic chakra colors to connect my own internal sensibilities to the extension of my space that is created by a circle. Use of blues and violets tend to dominate my circles, since I see these as electric and potent places, but others have described them as soft places with pinks and yellows to reflect peaceful settings. It just depends on the person(s).

After casting is done, invocations to invite the four directions or watchtowers of the four corners to join the circle. In my own mind, I see the four corners as inviting the spirits of the world to join us for the working. In doing so, you connect to the world, and to the universe at large.

Calling the quarters often involves the use of special calls, similar to the following:

“Spirit of Fire, Guardian of the Watchtower of the South, Keeper of the Sun and of Warmth, come to our Circle this night and grant us the will and energy to achieve our aims. So mote it be!”

Each quarter is called in similar format, sometimes by one person circling the quarter points, or by four people calling from their point of choice. Most good books on the Craft contain a wide-range of these calls, and often an experienced Witche’s BOS has your own custom calls written that help things along.

I have often wondered about adding a fifth tower, in the form of the sky above, since it does extend beyond the world, but I tend to just stick with the traditional model. Sometimes, things just work for you and it is good to just keep it simple!

Gathering the images and the storm…

All of this leads to one aim. We are now containing and bringing to bear the forces of the Earth herself, and are connecting our imaginations to these forces. Often, I meet other Witches who like to discuss these things, and they know a lot of the mechanics of the process, but have never contemplated the WHY of these actions.

The imagination, and most importantly, the subconcious parts of our minds, represents a powerful engine that can marshall these unseen connections in ways that are mysterious, but quite real and full of potent energy.The storm of the mind is gathered into a coiled and reactive manner when the circle is going strong, and all of this is driven by the final factor in the whole recipe…

This factor is excitement. We will discuss this in lesson four, along with the use of a patron God or Goddess to help with that excitement.

For now, use whatever means of gathering the excitement you can. Having calmed myself with my own practices, now I can direct the energy and my mind is usually going a mile a minute with good music helping things along. I do find music to be especially helpful, because images flow right from my deep subconcious and out through my fingertips as I perform the spell.

This is the point where I see circles often fail. The energy dies as someone stops to read from the parchment. It is as if we forget all the preparations and are just standing there like loons around a dead fish! The point of all of this is to gather the energy and take it the next step. Sometimes, I do think that the reason old Gerald Gardner did the naked rituals was to impart that excitement and to bring the novel sense of play into the circle so that these dead zones could be avoided and that the energy and forces would flow like a river. This is, of course, a controversial view, and I’d be happy to hear from others who might have views to share.

So, let’s say you are full of energy now. The circle is kicking ass with sparks, and you FEEL it! Now we are talking… This what is supposed to be happening. Not some dead mumblings and embarassed rummaging for a flashlight. The parchment should have been used only as a guide of study before, and now you are speaking from your heart. Your mind is full of images, and you feel almost as if in a play, or you feel above yourself.

The intent is guiding you, and you feel all around you. Other people, if present, are feeling it too. You see it in the eyes, in the spirit of their flashed looks. You move rythmically and forcefully. You are above and below yourself. The heart beats fast… the air sparkles, and gravity is gone, replaced by lightness.

Using the parchment, your mind whirls and you speak the part and words naturally and from the deepest parts of the soul. This is the point at which the container of the spell spills the energy into the vortex of the circle. You are releasing liquid energy into the universe, using intent and feeling as the currency of force, sprinkled with desire, and a dose of play mixed in.

Release

The energy is at a maximum point now. If you are in a group or solitary circle, it does not matter, you must push the energy out to the universe in a burst. This creates a psychic wave that overpowers the normal flow of events, and probably ruffles the dress of the Goddess and the hooves of the God, if done correctly.

Often, the spell is finished with a dance in the direction of the earth’s spin and the circle participants merge into a frenzied dance with a sudden release, often guided by the priestess, with a shout or forceful physical action to a point at the center and above the circle, thus casting the energy into the cosmos.

The way you know it worked is the feeling that happens after. It is like the satisfaction one has after great sex ;>) There is a *reason* the Goddess has such coy looks about her. But… being a male witch, I must admit to being ruled by certain thoughts …

Usually, I burn the parchment as an additional form of release, but often take it outside after closing the circle. It is a final seal of returning the container to it’s origins and to honor the Goddess and God one final time.

Closing

Often the closing is the most ignored aspect. In fact it is among the most important aspects of the working. You’ve tugged on the Goddess’s skirts, or the God’s kilt, invitied the Watchtowers in, and you have honored guests among you. You are obligated to thank them for their presence, and to pour libations or give offerrings to them in payment for their attendance.

I often use food to pay them, or to use heartfelt thanks to let them know how I feel about them in my heart. Often, a strange event, like a candle going out, or strange bump will occur, or an animal like an owl or bat will go sailing by if outside, and it does tend to make me laugh. Just never forget to thank the deities. They are the reason you do this.

Witchcraft 101: Directed Imagination

Directed imagination you ask? Yes, a Witch without imagination is like a car without gasoline. It takes imagination to make Magick! And this is the point of lesson three!

Let’s define imagination first:

This is the dictionary definition of imagination:

The formation of a mental image of something that is neither perceived as real nor present to the senses.
The mental image so formed.
The ability or tendency to form such images.
The ability to confront and deal with reality by using the creative power of the mind; resourcefulness: handled the problems with great imagination. A traditional or widely held belief or opinion.

Archaic definitions.

An unrealistic idea or notion; a fancy.
A plan or scheme.

AJ’s definition

Since I write these articles, creative license rules supreme! I define imagination as the power of the mind to concieve ideas and plans from the formless world and to give birth to these ideas in our world of form. The process by which imagination takes shape is mysterious and not well understood, but is dominated by the subconcious and is a potent and useful force for good and change in the world.

On to the lesson!

WitchCraft is the study of forces and movement of energy. In this third moon, we are looking at the means of Magick, what it takes inside of your inner being to bring it to the surface, and how to direct this energy.

As we mentioned in earlier lessons, spells are virtually powerless containers that only serve to contain the forces being directed by the Witch. A spell is like a beaker that brings life giving fluid to the lips of a parched throat. Without the container, the life-giving water cannot be delivered to the parched throat of the drinker, and without the water, the container is just another object in the universe, without true purpose or use, until intent and imagination combine to make the water and the beaker become more than the sum of their parts.

Thus, we find that Magick spells are exciting and actually fun because of the “water” aspect. Spells use the imagination of the Witch. Like water, imagination flows, it is deep, it contains mystery, and no one can quite say where it comes from, where it goes, or can truly contain it for very long.

Imagination can be channeled like water in a river. It can be focused, directed, and refined to laser-like intensity, cutting problems to shreds with it’s sheer force. Combined with the structure of the spell to direct it, the two components become Magick!

Lesson two saw you perform a spell, but I left out a key ingredient!

Before you performed the spell, I ask you this simple question; How did you prepare yourself emotionally, physically, and spiritually before you did the working?

Answer this honestly. You’ll need to go back in your mind, or look at your book of shadows to find out the answers to this question. When you feel you’ve reached that answer, spend time to record the answer to this question in your BOS.

I’ll use my own preparations for Magick as a potential guide to you. Mind you, many people do this differently, but after 14 years of Magickal practice, I tend to use a very tried and true procedure that evolved from my own workings and learning around very experienced teachers. All I know, is that it works for me, and if you see fit to alter it to your special circumstances, go for it. The trick is to use your own sensibilities and comfort levels as the guide to getting your mindset right!

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Witchcraft 101: Magick and Intent

Instruction in WitchCraft varies from person to person, and individual to individual. I’ve yet to see any one path follow exactly the same course, so these lessons being presented here are simply a wide spot in the road, only guaranteed to clear a view to other vistas and help you on your way.

Lesson one covered the basics of what WitchCraft is and what it is not. In it, we covered the experiences and motivations of being a witch. However, I did not place a challenge before you like the one I plan to do here.

True, I asked you to consider the WHY of being a Witch, especially in your own case, but now I’m going to cover a section of the Craft that covers your personal power, and how you can use it for personal gain and to acknowledge the real and very potent forces that comprise Magick itself.

No… I am not going to discuss the art of casting spells with all manner of strange oils, brews, unusual objects, or even the occasional magickal object that is used to cast power. Instead, we are going to talk about the most powerful weapon in the Witch’s inventory.

This weapon beats out the entire lot of objects and forces that one associates with WitchCraft and Magick in general.

This force is INTENT.

Intent is the power of focusing on a desire, goal, or wish, with the express purpose of bringing that desire about. Intent plays to forces beyond and in the mundane that see to it that what you want, you will indeed get.

Mind you, this is no simple matter. The subject is fraught with difficulties and all manner of traps that can hang you up and cause all sorts of problems, should you misconstrue or mis-use the power.

Yes… this “intent” is power itself. With it, people have leveled civiliziations, and they have created art, gardens, and pleasant lives. It all depends on the motivation behind the person,.

Intent is expressed through NEED. Need is expressed through forceful emotion and powerful desires, and through these components of Magick, one can direct and influence events through the simple use of force of mind. True, magicakl props like wands, capes, and certain helpful herbs and materials do help things along, but the old saying that “The Witch IS the Magick” is quite true.

You are the Magick!

How does this principle work then?

After 14 years in the Craft, I really can only make a supposition, but mine is an informed supposition, because of my years in science and around scientists and very talented metaphysicians.

Our universe is a manifestation of quantum forces that are influenced by the fact that we are here to observe events. What this means is that without observers, for all intensive purposes, the universe might exist, but it’s purpose cannot be appreciated or find useful expression.

In scientific experiments, it has been found that the intent or concentration of a person on light beams (in a highly controlled and measured laboratory) affected the behavior of the beams. Strange effects like this prove that intent and thought itself have powerful and practically unlimited power to influence events.

Einstein called some of these forces “Spooky action at a distance”. He was referring to the behavior of photons of light that could never have communicated with one another, but somehow could affect each other in spite of huge distances and great efforts expended to prove that the experiments where wrong!

In real English, what I am telling you is that this universe of ours is one weird place, and that our minds and passions can exert influence over time, space, and matter.

Thus, Magick is the power of the mind to influence the course of events.

So much is made of visualization and projection of the mind in magickal rites, but little is said as to the underlying mechanisms that drive Magick. While my somewhat brief explanation does not clearly define the exact nature of the mechanism, it does make it clear that Magick IS indeed influencing physical systems, and that the mind itself has quantum properties that allow us the luxury of bending the universe to our needs, if one has sufficient intent and force of will.

Thus, we move into the area of ethics.

Yes, you can wish for and project for anything, but the question is tied to one nagging little issue; NEED.

Need is tied to what you really need in your heart of hearts, and what can legitimately be requested or asked for. It has little to do with the fact that I would love to materialize a broom with flying capabilities, like a Nimbus 2000.

Need is tied to things like deciding to get a degree and then projecting to the universe for help in getting there. I did so in my late bid in life to get my BSIT and lo and behold, my company suddenly volunteered to pay for the entire cost of my education.

Of course, I had done projection work, and my passion to change my life was a big part of this sudden desire to move the forces of the world to propel me in a new direction.

There is one little snag in all of this. And you who have known me well for many years on this web know that I sometimes disappear now and again. I can honestly say that my experience of Magick is that for every gain and change of direction, I have had to drop something else, in order to propel the ship of my life in that direction.

Thus, I dropped a lot of personal things to make the education happen. For me, Coven life and other key aspects of my world have had to take a back-seat to my development of my mind and growth.

To get something, you have to give. This is true in economics, and is sure as hell is true in Magick. If you hear someone telling you different, they haven’t cone to realize this great truth yet.

Again: To get something your heart desires, you MUST give up something else, in order to propel forward. What that something is cannot be easily stated, but you will need to carefully consider where it is you intend to sail your Magick, and what you are prepared to give to get there.

In my case, I gave up time and companionship for a short time, but the return has been well worth the short expenditure.

So… some of you are now realizing that Magick is really just transformation of time, energy, and intent. All of it guided to an end goal that is dictated by the principle of giving up or discharging something else.

Giving up something in your life, to get ahead is natural, positive, and even fun. All of us have areas of our lives that can stand for us to get rid of one area that holds us back. Using this gift of release, we can channel the benefits of this giving towards other goals, and in our personal Magick and power.

In smaller workings, where visualization is needed for a healing, or to alter the outcome of a dispute, or to wish for some windfall in your life, you can give of your time, or even of your heart, and thus you pay the toll for the Magick you exert.

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Witchcraft 101: First Moon

First Moon

This first assignment starts at the first full moon. You need to research the Craft… Read as many books and talk to as many of the more experienced practitioners as you can. Learn from these people.

Listen to them speak and trust your inner leadings and filters as you hear what they have to tell you. Some advice and information will resonate with you… some will not. This is part of the process, and just keeps you true to yourself… You are on a mission to learn who and what you really are!

Find one special person of the magickal variety with whom you can work, whose energy makes you comfortable, and who challenges your thinking as you progress in your understanding and growth. This person will be a mentor, friend, and teacher who will provide the benefit of experience and tolerance that should help you to advance. During this month, take time several hours a week or so to spend time in nature. It can be simple walks, or grand and glorious hikes into the outdoors. It can be fishing or camping, or just looking at plants in a park. Whatever you choose to do, just remain faithful in doing it.

Take a journal and record your thoughts and feelings as you connect with the universe around you… Keep those notes as part of your initial experiences… it is wise to be able to look back at what you were like, all those years later when you have been practicing, and it does bring a smile to see where you were and where you are now.

On the evening of the next full moon after you have spent all this time researching, talking, and spending time immersed in the Craft… Stop and ask yourself this simple question:

“Why do I want to be a Witch?”

This is a powerful question… Be honest with yourself, and then decide for yourself if you want to go on to the next stage of the process.

If you have been honest with yourself… your path, feelings, and direction will be clear. Trust your inner bell and guides… These serve as guideposts to help point the way.

I still do this in moments of trying times… I ask myself why I still am a Witch. To this day, it still rings true to my soul with a clarity that I am still amazed at… What is the reason? I am A Witch because I love the mystery and process of life, and because this spiritual system connects me, grounds me, and heals me like no other can. As a Witch, I feel complete and powerful in my own spirit and knowledge of who I am as a person.

You will come to your own definition of this in your first month of exploration. Each month, another question will surface for exploration and discussion.

Be sure to record those questions in your journal or book of shadows. At your initiation, you will want to read from each month, and discuss with your mentor or guiding teacher or witch what it is you have learned, and how best to apply it as you create your unique identity as a Witch.

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Witchcraft 101: Power of the Path

Power of the Path

Your having come to the Craft of the Wise is unique in that you have picked one of the hardest of spiritual paths to walk. It takes great courage and charisma to be a Witch. However, the rewards for this hardest of paths are equally great.

Why is Witchcraft hard? It is an imperfect, misunderstood, and highly individualistic religion that challenges your beliefs and actions at every moment of the day and night.

We live by principles and traditions that prevent us from doing magick to harm others, that acknowledge that for every action, there is an equal or greater reaction that visits like energy to the sender.

In other words… If you do good works, it is highly likely you will have good come to you. If it is for negative (save protecting yourself in a life or death situation), you probably risk bringing negative forces of all sorts to your step.

You will undoubtedly hear more of this as your learning advances… I am not here to rehash all of that… Plenty of material exists on the subject already.

To put this in a few sentences: My own take is that if good goes into something, good is going to come out… bad-in, well… bad will come out of it. This is a simple cause and effect rule. Just be aware that your actions and intent affect more than just your immediate surroundings in life and that the effects of your intent do come full circle.

Often, these effects come from unexpected directions and are the direct result of choices made earlier, even if the connection is not easy to see or makes sense to you.

Think of it like this: A pebble tossed in a pond makes waves (forces) that eventually cross the entire pond, bounce off the shoreline, and then return with effects that can be either helpful or disastrous. So too, are our workings and intents in life and in the Craft…

Speaking of forces… Most of Witchcraft is about living well… without all the Hollywood effects, drama of running around in robes or “looking like a witch” for some theatrical part.

Some of the most powerful witches I know do not even use the tools you are “supposed to” use. They construct their own simple ways of practicing, and use their minds to make magick and to bend forces and work *with* nature and natural energies to bring harmony and balance to the world.

These same Witches use magick to help themselves, and feel no shame in being here in the universe. They and we have every right to be here, and to choose the manner and means in which we acknowledge our creator and deity(s) of choice…

Organized religion holds no place for brave souls like this… indeed; they never fit in that system in the first place. So… in this first lesson, I hope I am dashing any sense of the continual drama and wishes for awesome effects at every moment… Witchcraft is work. It is the art of working on you. You also work on your relationship with the people, universe, and forces/powers to which we all have access.

This is not to say that there are not dramatic moments in the Craft. I have seen amazing events in my 13 years of being a Witch. I have seen winds blow through a house, extinguishing candles in a room that had closed windows and doors. I have seen trees raging and dancing. I have even been part of a circle where a ritual called for rain from a seemingly cloudless sky and within a few minutes, a downpour ensued.

The common thread to these events was that there was every reason for me to be at each of these events, and they were reminders that being a Witch does invite mysterious forces and entities to our lives, who are hopefully there to teach and guide us.

They are not there to entertain… Instead… these events provide a base for us to know that the unseen is there and that they work with and around us as we undertake our missions in life and as witches.

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Witchcraft 101: Introduction

Introduction

Women and Men, who come to the Craft from either a non-spiritual or other spiritual path, find themselves in front of the Goddess for a wide range of highly personal and life changing circumstances.

It is to these persons whom I am going to speak to in this first lesson, of which I will go over some basics.

Witchcraft (Or Wicca) is the study of forces and spiritual truths applied to daily life and observances of natural rhythms that ebb and flow in our lives. As you begin your practice, you will become much more attuned, aware, participate and work with the forces that touch and interplay with all of our lives…

Forces that many who live only in the material world are only dimly aware of, or which are ignored altogether.

Some will disagree with the characterization I give for the definitions, and these are as varied in number and content, as there are stars in the heavens.

This lesson does not intend to offer a scholarly interpretation of the myriad differences of definition of terms and opinions in the Craft. Instead, the intent is to show the initiate to the first of many doors. The explanation for the initiate that all is not as it seems, but there are large areas of agreement and truths that do tend to hold across the world of the Craft…

Just know that the Craft resides primarily in your heart. You will *know* you are attracted to the path, and if it is for you or not. If there is any one truth I have learned in my time doing this, it is this simple fact.

To thy own self, be true… If you are not being honest with yourself for the reasons you want to call yourself Witch, then you probably are in the wrong spiritual system…

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Practicing Wicca and Witchcraft Today

Starting something new can be frightening; this applies also to a new religion. You will be taught the basic tenants, but in the long run, it will be up to you to make of it what you want.

There are many different witches, each with their own set of rituals. Some witches prefer to work alone, other like working within a coven. Once again this is a person choice. Let no one force you into joining anything with which you are not comfortable.

Let me give you an idea of the various forms of the craft that are available to you.

Gardnerian Wicca: Started in 1950’s by Gerald Gardner. Groups tend to work skyclad. Covens use a degree system. Individuals are initiated by the coven.

Alaxandrian Wicca: Started in the 1960’s in England. In many aspects they are like the Gardnerian Wicca.

Georgian Wicca: Founded by George Patterson in the 1970’s. They are known as the Georgian Church and draw their rituals from the Alaxandrian and Gardnerian crafts. Members also write their own ritual.

Algard Wicca: Founded in 1972. Mary Nesnick combined Alexandrian and Gardnerian Wicca to form the Algard tradition. They are very close to the Gardnerian tradition.

Seax-Wica: Founded in 1962 by Raymond Buckland a protégé of Gardner. He moved to the U. S. A. and in 1973 started his own tradition based on Saxon traditions. Hence Seax-Wica.

Feri Tradition: Victor Anderson is credited to bringing this tradition to America in the late 1960’s. Feri teacher tend to add something of themselves to the religion as they teach. They can be solitary or work in small groups.

Dianic Tradition: This religion focus strongly on the Goddess with little or no interact on the God. This is a feminist movement of the craft. The covens are women only.

British Traditional: There are a number of different British Traditions that are based on the Pre Christian traditions of Old England.

Celtic Wicca: The tradition looks to the Celtic and druidic deities, with an emphasis on magickal and healing properties.

Northern Way or Asatru. This tradition is based on the Old Norse gods.

Pictish Witches: This is a solitary Scottish Tradition that is based on nature.

Strega Witches: This tradition is from Italy.

You will notice that this list is long, but not complete. Many witches are drawn to the “way” because of their background. This need not be so. Follow the one that calls to you.

Modern Witchcraft

Modern Witchcraft

So let’s jump a head a couple 100 years and see how this applies to us today. Neopaganism begins with the 18th century era of Romanticism. A surge of interest in Germanic pagan Shamanism, with a Viking revival in Britain and Scandinavia begins to develop. Neo-Druidism is established in Britain by Iolo Morganwg from 1792, and is considered by some to be the first real Neopagan revival.

By the 19th century, these revival projects heighten and we find Germany’s Völkisch movement. During this time renewed interest in Western occultism rises in England and various other European societies. These early views of Occultism attempts to merge the early beliefs of the Celtic and German Shamans, Druids, Greeks and Egyptians into a documented reconstructionalized system of belief. It’s here that we see the formation of the Hermetic Order of the Golden Dawn and the Ordo Templi Orientis.

Many prominent writers and artists become involved in these new occult studies. Writers and artists such as Arthur Edward Waite, William Butler Yeats, Maud Gonne, and Aleister Crowley begin writing about their experiences publicly. Many returning colonials and missionaries bring home to Britan and the Americas, perspectives and practices of native traditions from developing cultures. One of the best known works comes from anthropologist Sir James George Frazer in his book “The Golden Bough” (1900).

The Victorian Era is in full swing now and many in the elite society were also increasing their interest in divination and magik. Supernatural phenomena becomes the “in thing” for this late 19th century and early 20th century culture. Madame Blavatsky is a pioneer in this movement. Creating the Theosophical Society in 1875 with Col. Olcott, William Q. Judge, and others. calling her message Theosophy. Her views and perspectives are the talk of New England and spread quickly to other continents.

Many family traditions see this resurgence of pagan beliefs as a sign that society is ready to accept their religious practices on their merits and not through the bigotry of old. In the 1880s and 90s, many new covens, clans and groves begin to pop up out of the wood work and meet in public gatherings. In the U.S. these family traditions are often mixes of European paganism and Native American beliefs. One of the most common mixes come from the merging of Celts and Cherokee in the south east. But other meldings of belief and culture can be found throughout the Americas.

As a label, “Neo pagan” first appears in an essay by F. Hugh O’Donnell an Irish Minister in the British House of Commons. In 1904 O’Donnell writes a critique of the plays of of W. B. Yeats and Maud Gonne. In his essay, he criticizes their work as an attempt to “marry Madame Blavatsky with Cúchulainn”. Yeats and Gonne, he claimed, openly worked to create a reconstructionist Celtic religion which incorporated Gaelic legend with magic.

Cúchulainn from Irish Legend is the pre-eminent hero and an undefeatable warrior. His mother was Deichtine, sister of king Conchobar mac Nessa; his father was either the god Lugh the Long Armed, or Deichtire’s mortal husband Sualtam. This alone made him a great legend in Irish lore.

In the 1920s Margaret Murray writes that Witchcraft as a religion existed underground and in secret, and had survived through the religious persecutions and Inquisitions of the medieval Church. Most historians reject Murray’s theory, as it was partially based on the similarities between the accounts given by those accused of witchcraft. If we believe that family traditions exist today; then there’s no reason to think they didn’t exist through out the 18th to 20th centuries. Family traditions have a great oral history that shares the beliefs, practices and implementations of belief and magikal efforts.

Murray’s theories generated interest, which are recounted in novels by prominent authors. Such as Naomi Mitchison’s “The Corn King and the Spring Queen” published in 1931. More and more covens move out of the broom closet and let their existence be known to the world.

In the 1920s through 1940s, Gerald Gardner begins his research and initiation into Witchcraft. In the early 1940s, Gardner becomes initiated into a New Forest coven led by Lady Dafo. Many suggest Dafo is actually Dorothy Clutterbuck. Gardner had already written about Malay native customs and various other books about Witchcraft. In the late 1940s and early 1950s, Gardner develops his own set of teachings which is a culmination of his life long study. Gardnerian Wicca is born and begins to spread through out America and Europe. Some say this new public offering of neopaganism gives rise to other Witchcraft traditions, such as Alexandrian and Dianic Wicca. There is some debate about this time line however. But certainly Gardner is not the only High Priest setting out on his own at the time.

The the 1960s and 70s a resurgence in Neo-druidism, Germanic Neopaganism and Norse Ásatrú begin to take hold in the USA and Iceland. In 1975, Wicca/Witchcraft is added to the US Army Chaplin’s Handbook giving official recognition to the beliefs and practices of Witchcraft.

The expansion of practices and belief extend into the 1980s. Many of the general metaphysical principles practiced in Witchcraft are slightly rewritten and help support the New Age movement. The 1990s show an increase in the interest of pagan principles and practices. CNN reports that Witchcraft is the largest growing religion in the United States. More and more, Television and Movies begin to show witches in a good light. Offerings such as The Witches of Eastwick, Practical Magic and the movie remake of Bewitched; bring in box office dollars and attempt to turn the negative evil personification around. Even cartoons get into the act with a Scooby Doo movie featuring the hero as a young Wiccan girl.

We’ve come a long way since the Burning Times of the middle ages. And there are still battles to fight. But modern Witchcraft is a religion with a long past, and an even brighter future

The Creation of Modern Witchcraft

The Creation of Modern Witchcraft

The Evolution of Labels

Before we can discuss how Witchcraft came to be, we need to come to a common perspective of the labels and titles used in this article.

This evolution in language is what etymology is all about. Etymology is the study of or branch of linguistics dealing with word origin and development. Where a word was created or formed and it’s development through history. Words evolve, that’s a given. Proof of this can be found in the twenty-volume Oxford English Dictionary (O.E.D.), which is known by scholars as the definitive resource for word origin and definition. A word that had definition 1 in 1492 will still hold that meaning; but it will also evolve into a new version or use of that meaning, creating definition 2. Both meanings are correct and the application of the definition of the word will depend on it’s usage in conversation or context.

When it comes to using a word as a label, we have to think about how the word was used when it originated and not just how it’s perceived today. Warlock is a good example of this. It’s origination was to define a liar, a traitor. But today many non-pagans use it as the title for a male witch. Which most witches don’t care for.

So let’s first define a common understanding of some of the labels used in the pagan community.

Old Latin (OL)
Low Latin (LL)
Latin (L)
Old English (OE)
Middle English (ME)
Modern English (E)
Classical Greek (CG)

The latin language used before 75 BC
Nonclassical Latin, esp. in the medieval period 600 – 1500 AD
Modern Latin, used since 1500 AD
Anglo-Saxon English used primarily between 400 – 1100 AD
English language used between 1100 – 1500 AD
English language used since the 1500 AD
Greek language used between 700 – 300 BC

Wicca: From LL – the Saxon wicca/wicce; 1. Old English: An old Saxon noun with a masculine ending, pronounced “witch’-ah” (not “wick’-ah”). 1a. The feminine form “wicce”, pronounced “witch’-eh”.; 2. Modern English: A modern label for the pagan tradition of Wicca, established by Gerald Gardner.
Witchcraft: From OE wiccecraeft, ME wicchecrafte; 1. Old English: the power or practices of witches; black magik. The craft of the wise.; 2. Middle English: A neopagan religious practice such as shamanism, wicca, voodoo, diabolism, diablerie, demonology, Satanism.
Pagan: From LL paganus, L pagus; 1. A person who is not a Christian, Muslim, or Jew; (Any Abrahamic origin belief system); 2. Heathen: formerly, sometimes applied specifically. to a non-Christian by Christians
Neopagan: From CG neos, L paganus; 1. Any group of nature based revival pagan religions.

From the old world, using wicca/wicce and witch interchangeably is correct. But in our society today; the creation of Gerald Gardner’s Wiccan tradition clouds the use of these words. In common conversation, when someone mentions Wicca they’re rarely referring to witch; and more often referring to the traditional practice of Gerald Gardner. Using these words in the old world communication creates confusion. Now while it’s technically accurate; thanks to good old Gerald, the word has evolved into something new with a stronger or more prevalent meaning.

In the old world Witchcraft was a practice, a craft of magik. Technically it’s the correct usage of the word prior to 1100-1200 AD. Today it is a label used to define a specific set of neo-pagan traditions. It’s not a new concept; it actually started during the 13th century and is thanks to the early Christian Church. But we’ll get into that later on.

Over time, the category of religions under Witchcraft has slowly returned to their own roots and stand on their own. In part due to the neopagan revivals. For instance, Satanism isn’t considered to be part of Witchcraft. They stand on their own as a pagan religion, but not related to Witchcraft. Part of the delineation comes from the attempts to revive the old pagan religions in the late 1700s.

Explorer Phase of Witchcraft: The Do’s and Don’ts…

Explorer Phase Do’s and Don’ts…

DO… Continue to read, study and record notes in your journal or Book. Why did you choose this athame over that wand? Why do you prefer sandalwood to jasmine? Should you hide your altar when Granny comes to visit?

DO… Begin to think about which Way appeals to you…Celtic? Egyptian? Druid? Can’t decide? Maybe you are the Eclectic type?

DO… Understand that you will be challenged as you begin to speak and interact with other Pagans. It’s our hobby. And it makes you think about what you say you believe in. It will tell you a lot about your commitment to the Path that you have chosen for yourself.

DO… Keep a sense of humor. It puts things into perspective. You will be laughing at yourself for a lifetime as you look back on your early days. We all do. We were just learning when we began and we weren’t always very good in our first attempts. (I’m laughing right now just thinking about the first time I cast a circle by myself!) But we did learn and you will, too. And since we all are continuing to learn each day, you will never run out of things to laugh about!

DO… “Talk little and listen much”. Lurk around the chat rooms. Peek in on a cybercircle. Check out your local area for open circles or workshops. Keep your eyes and ears open…opportunities for learning are everywhere.

DO… Continue to ask SPECIFIC questions. It is easier now that you have some real information under your belt, isn’t it? Instead of a broad-based “I dunno anything about this!”, you can ask “Well, what about THIS?” At last those answers are beginning to make some sense!

DO… begin thinking about Deities and ritual structure. Who of the Old Ones speaks to you? What sort of relationship would you have with the Deity of your choice-or the One who has chosen YOU?! What are the symbols associated with these Deities? Learn Their stories.

DON’T… Get ahead of yourself. All worthwhile lessons take time to become integrated into your spirit. The mind is usually the last to know! That is because your subconscious is learning through dreams and visions and symbols while your conscious mind is still struggling with the words. Continue to spend time alone to allow all your new feelings and thoughts to become clear. Take a walk and enjoy your life!

DON’T… Put all your spiritual eggs into one basket. Even though you may have a favorite author, continue to read other viewpoints. Even though you may respect a Witch or Pagan, continue to listen to other voices. Read about the latest “conspiracy theory”. It may be ridiculous, but it does train the mind to be on the look out for alternatives. (However do know that if you are abducted by aliens, they didn’t hear about you from us!)

DON’T… Tell all that you know and don’t pretend to know about something that you don’t. Complete honesty may be difficult with other people, but it is essential to be honest with yourself. Lies waste energy.

DON’T… get frustrated because you STILL haven’t found out how to contact a coven. That will come later…if it is still what you want to do.

witchvox.com

Interest Phase of Witchcraft: The Do’s and Don’ts…

Interest Phase Do’s and Don’ts…

DO… Read as many books on the subject as you can-on History, Myths, Poetry, Psychology and Science as well as books on Witchcraft or Magick.

DO… Make yourself a research library. Take notes or highlight passages that particularly interest you. If you have a question on what is written, place a question mark next to that passage. You should enjoy what you read at this stage-the enjoyment will actually help you to retain what you read better than struggling through dusty tomes on alchemy (unless you happen to love alchemy, that is!).

DO… start a journal. You can even call it a “Book of Shadows” if you want to. (It can just be a loose leaf notebook, These are handy for creating different sections.) Write down both the things that you have found to be of interest and the things that you would like to know more about.

DO… Look at Nature. Witchcraft and most other Pagan paths are called “earth or nature based” religions. What is Nature saying to you? Bring home rocks, sticks, leaves or other things you find that attract your attention. Now ask yourself-WHY did you bring that home? Write it down.

DO… get organized. Concentration is an important skill in Magic. Disciplining yourself to make regular entries into a journal and writing things down will help you to develop concentration.

DO… learn to ask SPECIFIC questions of other Witches or Pagans when you need help. And ask yourself some questions, too. “What do I think Witchcraft is? What do I find here that has meaning for me?”

DO… tell the truth. Can seasoned Witches tell if someone is “full of it”? Yes, they can and rather quickly, too! Be honest about what you know and what you don’t.

DO… spend time alone to think carefully about how you feel and what you want for yourself. Some people think at the onset that Witchcraft will allow them to change other people or circumstances. But YOU will be the one who changes as you explore this Path. Do you really WANT to change?

DON’T… take it too fast. You have not made any commitments yet. You are doing research into a subject that interests you on a personal level. Jumping into a group situation at this point may hinder your development more than help it. You need to find out where YOU are going before you hit the trail with someone else.

DON’T… get discouraged. Sometimes it is very difficult to “go it alone.” But the Craft is made up of individuals who bring something of value to the Path-as well as receive benefits from it. Many “old timers” have the “Grampa attitude”. You know, the “When I was your age, I had to walk three miles to school every day…in the snow…with no boots…carrying my little sister…and a load of firewood…” Well, in a way that is true. It WAS much harder to be a Witch only a few decades ago. So be forgiving if they are not ready to hand you all their hand gathered “firewood” on a silver platter….you may have to walk a mile or two by yourself….in the snow…with no boots…..

DON’T… ask about joining a terraspace coven just yet. A coven is a close knit group working together. It is a difficult process to create an effective magickal unit. Most covens are not actively looking for new members, as each time a new person is added to the group, it takes time for the unit to re-adjust. There are some cyberspace “covens” that readily accept new members. If you look on it as a “training exercise”, you could learn a few things. Ask around the Internet.

DON’T… be afraid because you are not part of a group. Many, many Witches find out after much trial and error that they actually PREFER to work alone. Traditionally the Witch WAS a loner…and many still are by choice. Often solitary Witches get together to talk and exchange information and then happily go back to their solitary practice. You CAN do a little bit of both.

Still “Interested”? Then you will probably want to go further into…

witchvox.com

Magick

Magick

The practice of magick in Traditional Witchcraft is central to the religion. Unlike in Wicca where magick is something that a person may or may not participate in, magick is part of every day life for the Traditional Witch. The magick itself is also quite different. Where in Wicca magick is more ritualistic and requires much pageantry, for the Traditional Witch, magick consists of simple items or none at all. Making a meal is a form of magick, for example, where simple everyday items would be utilized with intent and direction.

Magick for Traditional Witches is very practical and does not have much of the dogma that Wiccan magick has. Where in Wicca is an element to a spell is missing, such as a specific herb or candle color, for example, the Wiccan practitioner might decide not to work the magick until they have all the needed components. However, for the Traditional Witch, these things are not as important, and he or she will continue on without the missing piece or make a substitution of their own means. Most Traditional Witches will rarely use such things though, as they are viewed to be more Wiccan and more on par with ceremonial magick. Traditional Witches will employ the two most powerful tools they have in their magick, their mind and will power. These are the only tools they feel are needed for magick.

Witchcraft is first and foremost a religion. Magick is just a part of that religious system and is not seen as something that needs to be given such attention to in Traditional Witchcraft. The main purpose is to connect with the Gods and the magick, while important, is not the reason for being on the path.

Historical Roots to Modern Practice of Witchcraft

Historical Roots to Modern Practice of Witchcraft

The roots of the religion called Wicca, or Witchcraft, are very old, coming down to us through a variety of channels worldwide. Although any general statement about our practices will have exceptions, the following will attempt to present a basic foundation for understanding. Some of the old practices were lost when indigenous religions encountered militant Christianity and were forced to go underground for survival. The ancient mystery religions were lost when the practice of the rites was stopped and the old oral traditions were no longer available. Parents transmitted their traditions to their children, with parts being lost and new parts created in succeeding generations. These survivals, along with research into the old ways, provide a rich foundation for modern practice. Other factors contributing to the revival of the Craft are archaeological and anthropological studies of the religious practices of non-Christian cultures, the works of the Golden Dawn and other metaphysical orders, and the liberalization of anti-Witchcraft laws.

Modern Witches hold rituals according to the turning of the seasons, the tides of the moon, and personal needs. Most rituals are performed in a ritual space marked by a circle. We do not build church buildings to create this sacred, ritual space — all Earth is sacred and in touch with the Goddess and so any place, indoors or out, may be consecrated for ritual use. Outdoor spaces tend to be used from Ostara to Lammas, indoor spaces from Samhain to Imbolc.

The Witch’s Craft Name

CRAFT NAME

It is the custom in witchcraft to adopt a new name upon initiation. This reflects one’s new identity as a witch.

You may only disclose your craft name to other members of the coven. Certain covens have strict rules about disclosing craft names to outsiders.

The main reason for secrecy around craft names is is because of the power of names. It is believed that knowing the craft name of a witch gives a magical power over that person.

Many spells involve writing a persons name upon a piece of paper or object. Craft names tend to be individualistic in nature and may reflect heritage or aspirations.

You select a craft name through meditation, study or divination. Some are given craft names by the high priestess. Witches may also change their craft name as they advance in the levels.

PENTACLE AND PENTAGRAM

The pentacle is probably the most important symbol in witchcraft. It is a five pointed star with a single point facing upright. A written or drawn pentacle is a pentagram.

In rituals and magic the pentacle is a round disk of earthenware, wax, silver, or clay. It is inscribed with magic symbols including a pentagram and is used to consecrate the magic circle. In some rituals the high priestess may asume the pentacle position.

Some witches may wear a pentacle as a sign of their religeon. Some covens use the pentacle as the sigal of the witches who are initiated in to the second degree. The pentagram is the witches symbol of power and protection and used to control elemental forces.

Pentagrams are usually drawn in the air with a sword. The method used to draw the pentagram depends on its purpose.

Such as pentagrams to invoke are different from pentagrams to banish. Pentagrams are also used in meditation exercises where each point of the star is associated with a specific quality, attribute, concept, emotion or name of a pagan deity.

The magicians pentacle is also referred to as the pentacle of solomon. It represents God or man and the four elements of nature, five senses, five wounds of Jesus, and the five points of man.

The magician attaches pentacles on his robes. Pentacles are also engraved on rings. As a talisman the the pentacle enables the magician to command the spirits.

Pocket Guide to Witchcraft

Last Modified 17/Oct/99

Pocket Witchcraft

1.Go for walks in the country and town (nature is everywhere)

2.Learn about the phases of the moon

3.Learn about the agricultural cycles and festivals

4.Learn about the astronomical cycles and festivals

5.Learn about herbs and healing

6.Practice candle magic

7.Intuitively develop your concept of a God and Goddess to represent Nature

8.Spend time outdoors or indoors making a shrine to these divinities

9.Worship these divinities in a suitable manner

10.Practise the healing and spellcraft you have learnt in the community

Notes

Witchcraft, Wicca and Paganism; you’ll need to decide what aspect to follow. In my view, Paganism

encompasses all aspects of a pagan lifestyle, and suits those with a view to bringing their entire life,

family and career into a pagan (country-dwelling) perspective. Witchcraft is the magical aspect of the

pagan lifestyle, and can be studied independently of becoming a Pagan – although many Pagans are

Witches, you don’t have to be a Witch to be a Pagan! Wicca is a more generic term for a modern angle

which takes from both Paganism and Witchcraft to make a blend more suited to a modern lifestyle and

modern mindsets. Many people become Wiccans before becoming Witches or Pagans! There are many

ways of looking at these definitions, of course, but the important thing is to establish your own personal

relationship to nature and the environment, and the courses of time and seasons – this is the heart of

the tradition. Having a representation of the God and Goddess is also a matter of personal orientation.

Some prefer Pan, an all-begetting, all-devouring masculine God, whilst others prefer Hecate, who can

be cruel and severe, or take the aspect of a gracious grandmother!

In Real Life …

The book ‘Drawing Down the Moon’ established in a survey that many following Pagan Paths were

working in the technological or educational sphere of work. There are many ways of integrating your

personal beliefs about paganism into your daily life, no matter how urban it might be. Remember, there

are now often as many foxes roaming towns as there are in the countryside! At my desk at work,

wherever I have worked, I have always had a bowl into which instead of paperclips or pot-pouri I have

placed items to remind me of the season. At the moment, approaching Samhain, I have an autumn leaf,

a small twig, a horse chestnut (conker) and a slightly rusting nail I found on a walk. The nail represents

the passing of summer, of course, but the whole piece is a small altar, where the bowl is the Pentacle,

the twig the Wand, the Horse Chestnut the Cup (it’s a hollow ).

Traditional Witchcraft and Wicca

Traditional Witchcraft and Wicca

How many times have you seen a sentence start with “Witchcraft, or Wicca, is..” leaving the reader with the impression that these are one and the same thing. Such generalizations are unfair to the practitioners of both, and more than a little confusing to those who wish to learn some form of the Craft. Yet, in an age of electronic information, it becomes difficult to set the boundaries that would allow one to study witchcraft or Wicca as distinct disciplines. There are many pagan web sites that proclaim connections to Wicca, although few are truly Wiccan. I must admit that my own web site often fails to make a clear distinction.

Chat rooms and message boards are filled with arguments over whether this or that act is within the perimeters of the Wiccan Rede, yet the chatters are not Wiccan. Perhaps the argument concerns how many traditional witches are needed to call the guardians of the Watchtowers, but the well-meaning participants are unaware that traditional witches usually do not call the guardians. It’s difficult to even find terms to use that haven’t already been so blended as to obscure any divisions.

If you are a newcomer, you might ask why this is so important. When you start out to study to be a doctor, you wouldn’t want to study only psychiatry if you planned to become a surgeon. If your goal in life is to be a great violinist, would you forego violin lessons in favor of piano lessons? In the first case, both are medicine and in the second, both are music, but you certainly wouldn’t want a psychiatrist performing your appendectomy nor would you wish to sit through a violin concert performed by a pianist. You need to know where you are going in order to map out a path that will get you there. If you don’t follow some plan, some path, but just pick up a little information here and there, you’ll never get anywhere at all.

The following sections give some of the differences between Traditional Witchcraft and Wicca, though certainly not all. Before beginning, let me explain my choice of terms. The term Wicca is obvious in that its practitioners use the term to define their religion, and as it has been recognized as a religion by the US government for some years now, the term is widely accepted.

Traditional Witchcraft is a bit more difficult to justify. To some degree it is a continuation of the religion practiced by early European pagans, called witchcraft by the conquering Christians. However, as practiced today it is still a form of neo-paganism, as is Wicca. In other words, it has been revived and reinvented in modern times. It is traditional in the sense that it is not derived from the work of a single founder. The term as I use it should also not be confused with the traditional witchcraft of hereditary witches. Families of witches may indeed practice what I call Traditional Witchcraft, but the designation is not limited to such families.

In discussing the differences between these two religions, it should also be remembered that they have many things in common, particularly when contrasted to the world religions such as Christianity, Islam and Judaism. In fact, they are far more alike than they are different. Nevertheless, it is worthwhile to explore the differences. These differences fall into several categories: history, beliefs, ritual, and ethics.

Wicca

Most students of the Craft are at least vaguely aware of the historical origin of Wicca, but have much less precise ideas about the origin of Traditional Witchcraft. This is not particularly surprising. Wicca originated in modern times and has the advantage of being set out in written texts and even in the memories of living people. Traditional Witchcraft, on the other hand, is tied to ancient cultures and myths, and to largely unverifiable ideas about practices and beliefs.

Wicca began with the writings and teachings of Gerald Gardner in the 1930s. Gardner was initiated into the New Forest coven in England by Dorothy Clutterbuck. He published both fictional and non-fictional accounts of witchcraft, the first non-fictional book, “Witchcraft Today,” appearing after the last of the anti-witchcraft laws in England were repealed in 1954. Believing that the Craft was dying out, he dedicated himself to reviving it. In his coven, many things were secret, so his writings combined some things from the coven along with elements of ceremonial magick (Kabbala), Masonic ritual, various versions of the Craft, Celtic mythology, eastern philosophies, Egyptian ideologies, and even fictional ideas from mystical works along the lines of Lovecraft and Hubbert. The elements (earth, air, fire, water) which form an important part of Wiccan ideology are from Classical Greece. Gardner was clearly a learned man to combine diverse philosophies and religions in such a way that it not only stopped the decline of the Craft, but led to the powerful and influential religion that Wicca is today.

Gardner’s students had an important role to play in the evolution and spread of Wicca. Doreen Valiente added the poetic quality to many of the rituals that have been passed down. Others whom Gardner initiated took the new practices to distant lands, while still others branched off forming their own traditions such as the Alexandrian tradition begun by Alex Sanders. In America, many new traditions appeared, among them Dianic witchcraft and the faerie traditions, both of which are further from Gardnerianism than the direct descendents, but still clearly influenced by Gardnerian Wicca.

Traditional Witchcraft

What we’re calling Traditional Witchcraft has an older history than Wicca in some ways, but a much less well-defined one. Witchcraft has been around since the beginning of mankind, long before people could write about it. Our ancestors did leave a few clues such as goddess statues and drawings, but not much can be learned about the nature of their beliefs and practices. Anthropologists surmise that primitive cultures of modern times have at least a passing resemblance to the long dead cultures of the past, and nearly all have some form of witchcraft or magic. However, the witchcraft practiced by most neo-pagans today is clearly of European origin, and even the most traditionally minded witches rarely try to trace the origin of their practice back further than the Middle Ages.

We do know a few things about these times. The native peoples throughout Europe believed in spirits or gods, usually associated with the Earth, Sun, and Moon, and they saw their lives and the lives of the gods as having a cyclical pattern, following the yearly cycle of seasons. The latter part is typical of native peoples everywhere. When one lives by agriculture or hunting and gathering, knowledge, and if possible, control of the seasonal forces of Nature are vital to existence. Thus, the development of a religion in which the seasons are recognized and celebrated and through which one might attempt to control the more violent and destructive aspects of Nature is quite understandable.

Most of our knowledge of European witchcraft comes from the writings of Christian conquerors and priests. In fact, it was the Christians who first called the practice witchcraft. Before the invasion there was no need to give the religion a name. It was simply what all people were brought up to believe. Some specialized roles existed with special names, though the names reflect the language of the region rather than a common system of belief.

Christians suppressed the native religion, in part, by adopting many of their rituals and customs. Yule became Christmas and Oester became Easter, and all became a part of Christian tradition. However, not all pagans abandoned their beliefs when they “became” Christians. Many of the practices simply went underground and were passed from generation to generation in families. Since most people could neither read nor write, these oral traditions were the only means of keeping the knowledge alive. Without written records, we know very little of these ancient traditions. The records we do have are often distorted, having been written by priests of the inquisition or taken from the inquisitions records themselves.

That isn’t to say that we know nothing of Traditional Witchcraft. A little knowledge trickled down and scholars often preserved the mythologies of conquered peoples. Archaeological evidence helps a little too. The neo-pagan revival has attempted to recapture the spirit of the ancient religion, if not its actual practices. Be a little skeptical of those who profess to practice the Old Ways, unless they recognize that they are reinventing those ways rather than reviving them.

Beliefs

There are some fundamental differences in the beliefs of traditional witches and Wiccans. It is vital that any student of the Craft understand these differences, especially if the student is still seeking a path to follow. How can you know if your path is to be Wiccan or that of Traditional Witchcraft if you have no knowledge of the beliefs associated with them?

Perhaps now is a good place to comment on the eclectic witch. All too often newcomers to the Craft grab onto that label because it seems to mean they can believe and do whatever they want without having to adhere to any particular belief or ritual system. That’s simply not the case. To say something is eclectic does mean that it is composed of elements drawn from various sources. However, there must be sources for such eclecticism in the Craft. It does not mean that you can make up your own way of doing everything, your own way of thinking, and still call it the Craft. It does not mean that you can incorporate every New Age idea, regardless of how appealing it may be to the individual, and then claim that what you do is the Craft. An eclectic witch carefully chooses a path that has elements from different witchcraft traditions, making sure that there are no contradictions or conflicts among the element chosen, and that each is well understood. There are some limits. Not only can the path not be entirely idiosyncratic, but it must be clearly pagan.

Some will argue against this, but in my opinion, it is impossible to be simultaneously Christian and a witch without sacrificing important components of one or the other. Conflicts between the two belief systems are immediately apparent, and some are impossible to resolve. Witches of whatever tradition are not monotheistic nor do they follow any revealed scripture (Torah, Gospels, Quran, Book of Mormon, etc.). There are many other conflicting elements, but that must be put aside for another essay.

It’s worth noting again that neither Wicca nor Traditional Witchcraft is traditional in the sense of strictly adhering to the beliefs and practices of our ancestors. Like it or not, this is neo-paganism, for we simply have no choice. Most likely the religion of the original European pagans was quite different, but we have arrived at the point where we need to look at the traditions being practiced today rather than the “old ways,” though with some references to the latter when possible.

The first, and I believe the most important, difference between Wicca and Traditional Witchcraft is the relationship to Deity or deities. Wiccans worship a Goddess and sometimes a God, regarding them as supreme beings. Traditional Witches do not worship any entity as their superior, though they recognize the existence of other entities. They believe in the equality of all beings in the Universe, seeing them as different, separate, but never superior or inferior. This difference is often a source of confusion. A traditional witch may speak of the god and the goddess, usually referring to the female and male aspects of Nature, and while they revere and respect Nature, they do not worship it or its representatives. A Wiccan may speak in similar terms but Wiccan rituals make it clear that the Goddess and God are seen as superior beings to be worshipped. This dualism forms the basic foundation of Wiccan theology, the necessary feminine and masculine components of creative energy. Traditional Witchcraft, however, is polytheistic and animistic, incorporating a number of spirits/deities into a meaningful whole.

Let me make this a little clearer by example. When a Wiccan calls upon the Goddess and the God in ritual, she/he means exactly that – “the” Goddess and God, the ones who appear so prominently in the mythologies that inform this belief and the rituals associated with it. The Goddess is a Triple Goddess and may be called by different names in different circumstances, but most Wiccans believe these different names and personalities are aspects of the one Goddess rather than different entities. Traditional witches, however, may call the Goddess and the God as representatives of the creative force of the Universe, but will usually call on other spirits as well, each being seen as a separate and equal entity.

In Traditional Witchcraft there is a Spirit World or Other World where these other entities reside. Most do not see this as actually separate from this world, but rather a part of it that is usually unseen. Thus, the spirits who are contacted during ritual are already there but may be conjured or evoked to facilitate communication. This is an important point in that Traditional Witches see the interaction between this world and the Other World as constant and not wholly dependent on ritual. Wiccans rely more on ecstatic ritual to obtain contact with the Goddess and to increase ones spirituality.

There are some who say that traditional witchcraft is not a religion at all, because no deities are worshipped. From a strictly anthropological standpoint, that would be a fair statement in that religion may be defined as a system of belief which includes the worship of a superior being or beings. However, to say that the practice of witchcraft lacks spirituality is simply untrue, at least among modern witches. For many witches today, it is the spiritual enlightenment offered by the practice of witchcraft that draws them to it, even if their approach to the deities is somewhat different than that found in other religions, including Wicca.

Ritual

Any discussion of the gods inevitably leads to consideration of the rituals performed in connection with them. In Wicca, rituals tend to be compulsory or at least advised. One must celebrate the Wheel of the Year with its eight holy days that represent parts of the mythic cycle. Traditional Witches often observe the same days as they correspond to solstices and equinoxes, but do not relate them to a specific mythology. In Traditional Witchcraft it is the seasonal changes themselves that are honored, not the lives of gods and goddesses associated with them. Both Wiccans and Traditional Witches observe Moon phases and other natural phenomena.

The sacred circle is central to Wiccan practice. Wiccans generally create sacred space for their rituals by casting a circle, using techniques of visualization and raising energy. Placing more significance on ritual and ceremony, Wiccans create and perform beautiful rituals, filled with symbolism, to mark the seasons of the Earth and the seasons of life.

In Traditional Witchcraft, all space is sacred and all life is ceremony. When ritual or magick is performed, the Traditional Witch is likely to go to a place that has special qualities such as a stream or mountain, but practitioners also recognize that the local park or someone’s backyard is equally sacred. I’m not saying that Wiccans don’t see the Earth as sacred; they do. However, most Wiccans still cast a circle (define sacred space) before performing a ritual. These differences are often a matter of degree and emphasis.

It is often difficult for urban witches to gain any practical experience of the countryside. Perhaps the absence of daily opportunities to be in direct contact with the Nature draws so many of them to the more formal and symbolic rituals of Wicca. The separation from natural settings may also have led to the intense concern with environmental issues among both Wiccans and Traditional Witches.

No consideration of ritual in witchcraft would be complete without some discussion of magick. Magick is central to Traditional Witchcraft, whereas many Wiccans do not practice the magickal arts. However, there is a sense in which all religions use magick, as it may be defined as any attempt to effect the outcome of a given situation by supernatural means (though in Traditional Witchcraft these means are seen as natural). Prayer, for example, is a form of magick.

When practiced, the magick of Wicca tends to be more ceremonial, whereas in Traditional Witchcraft it is more practical. Herbal healing, for example, is a traditional practice which may or may not be part of a Wiccan’s custom. Also, the magick of Traditional Witchcraft may include hexes and curses without a specific rule to prevent such acts (see Ethics section).

A more important difference, however, concerns the presence or absence of spirituality in magick. Some say that magick is never spiritual. Since there are often spirits or deities involved, a better way to look at it might be to consider the relationship between the witch and the spirit in performing magick. The idea noted above in relation to defining religion is also applied to magick, that when witches work with spirits in performing magick, it is not spiritual unless the spirits are worshipped. Regarding spirits as a natural part of the witch’s environment and as equal beings in the Universe would deny any spirituality to the magick of Traditional Witchcraft. Wiccans, on the other hand, perform magick in which a goddess or god is appealed to for aid and paid homage to during the magickal act. By the previous definition, this would be seen as spiritual. I’m not at all convinced that seeing spirits as natural and enlisting their aid without worshipping them reduces the magick of Traditional Witchcraft to something that is merely practical and without a spiritual component.

Rites of passage are also an important part of the ritual structure of both Wiccans and Traditional Witches. Initiatory rites of passage are central to Wicca, at least as practiced in covens. Within each coven there is a hierarchy among the members based on the levels or degrees each member has attained, with the High Priest and Priestess at the pentacle. As a member goes through the levels, she/he learns the Mysteries from someone in authority. The degrees are determined primarily by what the witch has studied and for how long so that the hierarchy, at least theoretically, is one of knowledge.

In Traditional Witchcraft, there are usually rites of passage of some kind, though groups tend to be less hierarchical than Wiccan covens. In some cases, rituals are performed at different stages of a person’s life, while in other cases, rites may reflect the individual’s choice to dedicate herself to some aspect of the Craft. The only thing that can be said with certainty about rites of passage in Traditional Witchcraft is that they are variable, and are determined more by the specific group or individual than by a conventional structure.

Ethics

Wiccan ethics is based primarily on one rule, the Wiccan Rede (advice or creed), “an it harm none, do as ye will.” A true follower of the Wiccan path will know that this does not translate into “do anything you want as long as it doesn’t hurt anyone.” A person’s “will” is the path chosen after careful reflection, not just the whim of the day. Discovering your true will is part of the path you take to spiritual enlightenment, tolerance of others, service to the Universe, and ultimately a fulfilling life. The second most important feature of Wiccan ethics is the Threefold Law, that what you do will come back to you threefold (with three times the energy). This is a karmic principle that has it’s origin in eastern religions and replaces the concept of sin and retribution found in Christianity. In other words, if you harm someone (sin), you will be repaid times three (retribution).

Traditional Witchcraft has neither the Wiccan Rede nor the Threefold Law. There is no morality test, only personal responsibility and honor. Also, there is no good or evil, only intent. Humans have the ability to make decisions and act on them, and they may choose and act with good or evil intentions. Traditional Witchcraft does not set out laws as to what actions and intentions are evil, but followers of this path take responsibility for them. In practical terms, this means that using curses, hexes, and the like are not ruled out on principle. If provoked or threatened, the Traditional Witch may act for self-preservation or the protection of family and home. These are considered honorable acts. Yet if there are negative consequences, the Traditional Witch is willing to suffer them.

A final word

I hope this essay will serve two purposes. For those of you studying the Craft and trying to learn a little about the rather confusing terminology applied to its practitioners, perhaps this will be a starting point, but only that. Don’t take what I’ve written as gospel. Many others will have a different view of these issues, but these few words may help you find the questions to ask. For those of you who saw a movie last week or read a web page somewhere, I hope it will make you think twice about calling yourself a “witch” or “Wiccan.” Without the training, knowledge, and dedication, neither designation is appropriate.

May the ancient gods guide you in whatever path you choose.

Finding Your Power hand

Contributed by: lucy

Finding Your Power hand

” Usually working out which hand is your power hand (projective hand) is an easy task. If you are right-handed then it is your right hand and for left-handed people it is the left. However which is your power hand if you are ambidextrous? Or what if you are right-handed but don’t feel your right hand is your power hand.

The simplest exercise to discover your Power hand is generally the most accurate as well. It is so simple it will take you less than 10 seconds to complete!

Simply sit comfortably and fold your hands together on your lap so that your thumbs cross over each other. The hand that is attached to the thumb that sits naturally on top of your other thumb is your power hand, or your projective hand.

Projective Hand
Generally the right hand for right-handed people and the reverse for left-handed people.
The hand through which energy is sent from the body.
In ritual, personal power is visualized as streaming out through the palm or fingertips for various magickal goals. This is also the hand that would hold tools such as the athame and wand.

Receptive hand:
The left hand for right-handed people, the reverse for left-handed people. The hand through which energy is received into the body.Exercises to Try
1. Hold your hands about 10 centimeters apart, palms together and visualize energy (white light or another image you are comfortable with) flowing from your projective hand to your receptive hand. See if you can feel this energy which may possibly feel like tingling or pushing your hands apart.
If you can’t feel anything after a little while slowly begin to move your hands closer together.

2. Hold your hands together as if you are gripping a ball. Using your projective hand visualize energy forming a ball within your hands. I generally use golden light for this exercise. When you have, visualize a ball move it from hand to hand and even throw it up in the air and catch it as if it is a real ball. When you tire allow the ball to be reabsorbed by your receptive hand.

3. As with a Grounding Exercise, sit comfortably with your feet flat on the floor. First use your projective hand to sent healing energy into the Earth. Feel the flow of energy streaming from your hand.
After a few minutes use your other hand and ask to receive healing energy from the Earth.
Feel the Great Mother’s compassion and love and feel relaxed as the healing energy enters and flows around your body.
Remember to thank the Earth for this experience afterwards.

Beginner Witchcraft – What to read:

But reading is less important than observing. You will be tempted to try to become a witch by reading, because those of us w/ big brains and big educations always operate that way. Try to keep a balance between hours spent reading, and hours spent walking in the woods.

Other references:
–Joseph Campbell’s PBS series on mythology is now available on video. He’s a good storyteller and has a wonderful philosophy of how to incorporate myth into your life.

Objects/tools/toys:
Anything can be a tool for working magic and gaining understanding (a leaf, a stone, a pen, a plastic dinosaur)–it’s all in what you invest it with –be slow to acquire toys (blades, wands, etc.)–it’s better if they find you, then your finding them –more important than a lot of gidgets, is setting aside a special place in your home as an altar. Start with candles and incense, and invent simple rituals: lighting a candle while you read, burning incense while you meditate. –because it’s nonverbal in form, the Tarot is actually a better source for learning about the Craft, than any book. Seek out one of the less Christianized decks–I personally like the Barbara Walker and the Motherpeace.

Sacred space:
The first formal “magic” you should learn, is how to set aside sacred space. Pick a place in your home or your yard where you will practice this, and practice often, even if at first it makes you feel self-conscious.

I realize that a lot of this sounds terribly vague. I used to get frustrated when I read books about the Craft, and they didn’t have, like, RECIPES to perform. The hard part of it is, that you learn more from the Goddess, than you do from any human being. But that doesn’t mean you can’t do some simple spells, right from the very beginning: both Adler’s and Starhawk’s books have some straightforward descriptions of working magic.

Don’t get hung up on issues of reality, or the unknown, or the verifiable, or whatever. Just DO. It’s far more important to TRY things, than it is to READ about them.

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