Tag: Coven

How to Practice as a Solitary Pagan

How to Practice as a Solitary Pagan

By Patti Wigington, About.com

In modern Paganism and Wicca, there are far more people who practice as solitaries than there are people who have joined covens or established traditions. Why is this? It’s partly because most people who want to learn about Paganism develop the interest long before they meet a coven or trad that they’re interested in joining. It’s also because even if you decide you want to be part of a coven or group, it’s not always easy to find one. Wiccan covens and Pagan groups don’t exactly have a listing in the Yellow Pages, so you may have five covens right up the street from you, and you’d never know it.

Certainly, practicing as a solitary can have its rewards. After all, you can make your own guidelines and follow your own set of ethics. Worship can be done at your convenience, rather than according to a schedule dictated by others. As a solitary, you’re really under no obligation to anyone but yourself and your gods. Many people spend their entire lives practicing as solitaries, and never feel a need to join a coven or group.

Occasionally, you may find some drawbacks to practicing as a solitary Pagan or Wiccan. You might sometimes feel alone, like you have no one to network with or share ideas with. You may at some point feel like you’ve stagnated — it’s hard to figure out what the next step is if you don’t have someone to compare notes. Sometimes, it’s nice to just get feedback from like-minded people — someone who can help you when you’re wondering about what to do.

If you’ve decided to practice as a solitary — either temporarily, or in the long-term — here are some tips on how to have a successful experience:

Try to establish a daily routine. It’s easy to let your studies go by the wayside if you’re all by yourself, so establishing a daily routine will help you keep on task. Whether your routine includes meditation, reading, ritual work, or whatever, try to do something each day that helps you work towards achieving your spiritual studies.

Write things down. Many people choose to keep a Book of Shadows, or BOS, to chronicle their magical studies. This is important for a variety of reasons. First, it allows you to document what you’ve tried and done, as well as what works and doesn’t work for you. Secondly, by writing down your rituals, prayers, or spellwork, you’re laying the foundation for your tradition. You can go back and repeat things that you find to be useful later one. Finally, it’s important to keep track of what you do magically and spiritually because as people, we evolve. The person you are now is not the same person you were ten years ago, and it’s healthy for us to be able to look back and see where we were, and how far we’ve come.

Get out and meet people. Just because you’ve chosen to practice as a solitary doesn’t mean you should never come into contact with other Pagans or Wiccans. Most metropolitan areas — and a lot of smaller communities — have informal Pagan groups that get together regularly. This offers solitaries a chance to network and chat with each other, without having to form specific organized groups. Take advantage of resources like Witchvox and Meetup to see what’s in your area. If there’s nothing around you, consider starting a study group of your own for like-minded folks.

Ask questions. Let’s face it, we all need to start somewhere. If your read or hear something and you want to know more about it, ask. If something isn’t clear, or contradicts something you’ve already read, ask. Don’t accept everything at face value, and remember that just because one person had a particular experience doesn’t mean that you’ll have an identical experience. Also, keep in mind that just because you read something in a book doesn’t necessarily mean it’s valid — learn to ask whether a resource is worth using or not. Don’t be afraid to be a skeptic sometimes.

Don’t ever stop learning. Ask other people in the Pagan community — either online, or in real life — for recommendations about books and other resources. If you read a book that you enjoy, check the back for a bibliography and see what other books that author suggests. Remember that learning can take place by reading, but it can also develop from personal experience, and from speaking with other people involved in Paganism.

Luna’s Grimoire

THE OLD LAW – PUBLISHED VERSION

THE OLD LAW – PUBLISHED VERSION
——————————-

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

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

SECURITY
22.In the old days, when witchdom extended far, we were free and
worshipped in all the greater temples.
23.But in these unhappy times we must celebrate our sacred mysteries
in secret.
24.So be it ordained that none but the Wicca may see our mysteries, for
our enemies are many and torture loosens the tongue of man.
25.So be it ordained that no Coven shall know where the next Coven bide.
26.Or who its members be, save only the Priest and Priestess and messenger.
27.And there shall be no communication between them, save by the messenger
of the gods, or the summoner.
28.And only if it be safe may the Covens meet in some safe place for
the great festivals.
29.And while there, none shall say whence they came nor give their true
names.
30.To this end, that if any be tortured, in their agony, they may not tell
if they do not know.
31.So be it ordained that no one shall tell anyone not of the craft who be
of the Wicca, nor give any names or where they bide, or in any way tell
anything which can betray any of us to our foes.
32.Nor may he tell where the Covendom be.
33.Or the Covenstead.
34.Or where the meetings be.
35.And if any break these Laws, even under torture, THE CURSE OF THE
GODDESS SHALL BE UPON THEM, so they may never be reborn on earth and
may remain where they belong, in the hell of the Christians.

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

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

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

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

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

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

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

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

CURSES
101.In the olden days when we had power, we could use the art against any
who ill-treated the Brotherhood. But in these evil days we must not
do so. For our enemies have devised a burning pit of everlasting fire
into which they say their god casteth all the people who worship him,
except it be the very few who are released by their priest’s spells
and masses. And this be chiefly by giving monies and rich gifts to
receive his favour for their great god is ever in need of money.
102.But as our gods need our aid to make fertility for man and crops, so
is the god of the Christians ever in need of man’s help to search out
and destroy us. Their priests ever tell them that any who get our help
are damned to this hell forever, so men be mad with the terror of it.
103.But they make men believe that they may escape this hell if they give
victims to the tormentors. So for this reason all be forever spying,
thinking, “An I can catch but one of these Wicca, I will escape from
this fiery pit.”
104.So for this reason we have our hidels, and men searching long and not
finding, say, “There be none, or if there be, they be in a far country.”
105.But when one of our oppressors die, or even be sick, ever is the cry,
“This be witches’ malice”, and the hunt is up again. And though they slay
ten of their own to one of ours, still they care not. They have countless
thousands.
106.While we are few indeed. So be it ordained.
107.That none shall use the art in any way to do ill to any.
108.However much they may injure us, harm none. And nowtimes many believe
we exist not.
109.That this Law shall ever continue to help us in our plight, no one,
however great an injury or injustice they receive, may use
the art in any way to do ill, or harm any.  But they may, after
great consultations with all, use the art to restrain Christians from
harming us Brothers, but only to constrain them and never to punish.
110.To this end men will say, “Such a one is a mighty searcher out, and a
persecutor of old women whom they deemeth to be witches, and none hath
done him harm, so it be proof that they cannot or more truly there be
none.”
111.For all know full well that so many folk have died because someone had
a grudge against them, or were persecuted because they had money or goods
to sieze, or because they had none to bribe the searchers. And many have
died because they were scolding old women. So much that men now say that
only old women are witches.
112.And this be to our advantage and turns suspicion away from us.
113.In England and Scotland ’tis now many a year since a witch hath died the
death. But any misuse of the power might raise the persecution again.
114.So never break this Law, however much you are tempted, and never
consent to its being broken in the least.
115.If you know it is being broken, you must work strongly against it.
116.And any High Priestess or High Priest who consents to its breach
must immediately be deposed for ’tis the blood of the Brethren they
endanger.
117.Do good, an it be safe, and only if it be safe.
118.And keep strictly to the Old Law.

PAYMENT
119.Never accept money for the use of the art, for money ever smeareth
the taker.  ‘Tis sorcerors and conjurers and the priests of the
Christians who ever accept money for the use of their arts.
And they sell pardons to let men ascape from their sins.
120.Be not as these.  If you accept no money, you will be free from
temptation to use the art for evil causes.
121.All may use the art for their own advantage or for the advantage of
the craft only if you are sure you harm none.
122.But ever let the Coven debate this at length.  Only if all are
satisfied that none may be harmed, may the art be used.
123.If it is not possible to achieve your ends one way, perchance the
aim may be achieved by acting in a different way so as to harm
none.  MAY THE CURSE OF THE GODDESS BE ON ANY WHO BREAKETH THIS
LAW. So be it ordained.
124.’Tis judged lawful if ever any of the craft need a house or land and
none will sell, to incline the owner’s mind so as to be willing to
sell, provided it harmeth him not in any way and the full price is
paid without haggling.
125.Never bargain or cheapen anything whilst you buy by the art.  So be
it ordained.

LAW OF THE LAND
126.”Tis the Old Law and the most important of all laws, that no one may
do anything which will endanger any of the craft, or bring them into
contact with the law of the land or any persecutors.
127.In any dispute between Brethren, no one may invoke any laws but
those of the craft.
128.Or any tribunal but that of the Priestess, Priest and Elders.

DISCUSSION OF WITCHCRAFT
129.It is not forbidden to say as Christians do, “There be witchcraft in
the land,” because our oppressors of old make it a heresy not to
believe in witchcraft and so a crime to deny it which thereby puts you
under suspicion.
130.But ever say, “I know not of it here, perchance there may be but afar
off, I know not where.”
131.But ever speak of them as old crones, consorting with the devil and
riding through the air.
132.And ever say, “But how may many ride the air if they be not as light
as thistledown.”
133.But the curse of the Goddess be on any who cast suspicion on any of
the Brotherhood.
134.Or who speak of any real meeting-place or where they bide.

WORTCUNNING
135.Let the craft keep books with the names of all herbs which are good,
and all cures so all may learn.
136.But keep another book with all the Bales and Apies and let only the
Elders and other trustworthy people have this knowledge.  So be it ordained.
137.And may the blessings of the gods be on all who keep these Laws, and
the curses of both the God and the Goddess be on all who break them.

USE OF THE ART
138.Remember the art is the secret of the gods and may only be used in
earnest and never for show or vainglory.
139.Magicians and Christians may taunt us saying, “You have no power,
show us your power. Do magic before our eyes, then only will we believe,”
seeking to cause us to betray the art before them.
140.Heed them not, for the art is holy and may only be used in need,
and the curse of the gods be on any who break this Law.

RESIGNATIONS
141.It ever be the way with women and with men also, that they ever seek
new love.
142.Nor should we reprove them for this.
143.But it may be found a disadvantage to the craft.
144.And so many a time it has happened that a High Priest or a High
Priestess, impelled by love, hath departed with their love.  That
is, they left the Coven.
145.Now if the High Priestess wishes to resign, she may do so in full
Coven.
146.And this resignation is valid.
147.But if they should run off without resigning, who may know if they
may not return in a few months?
148.So the Law is, if a High Priestess leaves her Coven, she be taken
back and all be as before.
149.Meanwhile, if she has a deputy, that deputy shall act as High
Priestess for as long as the High Priestess is away.
50.If she returns not at the end of a year and a day, then shall the
Coven elect a new High Priestess,
151.Unless there is a good reason to the contrary.
152.The person who has done the work should reap the benefit of the
reward. If somebody else is elected, the deputy is made maiden
and deputy of the High Priestess.

TRAINING
153.It has been found that practicing the art doth cause a fondness
between aspirant and tutor, and it is the cause of better results if
this be so.
154.And if for any reason this be undesireable, it can easily be avoided
by both persons from the outset firmly resolving in their minds
to be as brother and sister or parent and child.
155.And it is for this reason that a man may be taught only by a woman
and a woman by a man, and women and women should not attempt these
practices together.  So be it ordained.

PUNISHMENT
156.Order and discipline must be kept.
157.A High Priestess or a High Priest may, and should, punish all
faults.
158.To this end all the craft must receive correction willingly.
159.All properly prepared, the culprit kneeling should be told his fault
and his sentence pronounced.
160.Punishment should be followed by something amusing.
161.The culprit must acknowledge the justice of the punishment by
kissing the hand on receiving sentence and again thanking for
punishment received.  So be it ordained.

—–
-These Laws appear to have become part of the GBG BOS shortly after Doreen
Valiente left his Coven (in 1957); they existed at the time that she left.
(They were an innovation at that time, and were one of the things that
the people who hived at that time refused to accept, though not themselves
a reason for hiving.) See Doreen Valiente’s “The Rebirth of Witchcraft”.
-Some of this material was already in the GBG BOS at the time. See the
Farrars’ “The Witches’ Way”.
-They also seem to be present throughout the Alexandrain stream.
(See the Farrars’ “The Witches Way”, and June Johns’ “King of the
Witches”.)
-The list I give here is drawn from several published sources:
June Johns,”King of the Witches”
Lady Sheba,”The Grimoire of Lady Sheba”
Janet and Stewart Farrar,”The Witches’ Way”
I used Johns as my primary source, as Sheba is generally full of copyist
errors, and the Farrars don’t give the full text.
I couldn’t find the section headings in any published source, but I included
them anyway because they make the text easier to follow.
-Sheba *may* be a more accurate source than Johns for the GBG version.
(Some of what I took to be typos may well have been GBG-ism’s.)
Johns is probably a better source for Alex Sanders’ own version.
Covens in either lineage have probably cross referenced and ‘corrected’
what they took to be errors. (For example, in Law 60, I use the word
‘arraigned’. Sheba gives ‘engained’, which makes no sense (that we know
of). However, ‘engined’ (meaning tortured) makes more sense in context
than ‘arraigned’. Did Alex Sanders mis-correct the ‘engained’ error ?

THE ABBREVIATED LAWS

                       celt71

                                    THE ABBREVIATED LAWS

‘Tis the Old Law, and the most important of all Laws, that no one may
do anything which will endanger the Craft, or bring us into contact
with the law of the land or any of our persecutors.

* Be it ardane that none shall use the Art (magick) in any way to do
ill to any.
8 words the Wiccan Rede fulfil: An it harm none, do what ye will.

* Respect the privacy of other Coveners. You may reveal the involvement
of no person save yourself.
In case of trouble, the Coven will be disbanded. Should this
happen, all Coveners are to avoid one another for the safety and
well-being of all.  Should this happen, refer to the Old Laws.

* Never accept money for the use of the Art, for money ever smears the
taker (and clouds ethical judgement). For all things magickal, pay
the full price asked without haggling. If it is unaffordable, it is
probably inappropriate in some hidden way.

* In case of dispute, the High Priestess is the final arbiter. Within
the Craft, no law save Craft Law may be invoked. Any who will not
agree, or who will not work under this HPs, may and shall remove
themselves from the Coven. Any of the third (L.T. Initiates OK) may
form a new Coven.

* The traditional way to hear complaints is this: Before the High
Priestess and any other Elders shall come first one, then the other,
then both together to be heard. The decision may be rendered
immediately, one lunar month later, or whenever the time of waiting
is filled.

* The year-and-a-day rules pertains to: The minimum time between
Progressions; The final time of all Leavings; The closings of all
cycles.

THE TEMPLE LAWS

* In order of precedence, you are accountable to: The Gods, your Self,
your High Priestess, your Teacher. Initiates are also accountable to
the Craft as a whole.

* “Pagan Standard Time” gives you 15 minutes leeway for an announced
class or ritual.  If you’ll be any later or won’t make it, CALL!

* Questions are expected, desired, and anticipated.. The only “dumb
question” is the one the student doesn’t ask.

* Common courtesy in all things. When in doubt, it is preferable to err
on the side of caution and silence.

* Ultimately, you are responsible for your own development. Independent
thought and research are strongly encouraged.

Comments on The Abbreviated Laws
by J. Random Folksinger

The Wiccan Rede, while it has been taught widely, is not a
part of the Laws, although it may be considered derivative of them.
There is nothing in the Laws that says that “in case of trouble, the
Coven will be disbanded”. There are, in fact, quite a few possible
solutions to specific instances, not just for “trouble”.
There is nothing in the Laws about unaffordability equalling inappro-
priateness in the purchase of a magickal tool.
What the heck are “L.T. Initiates”? Long Term? Why is is OK for them
to form a Coven when it is plain that you have to be of the Third
Degree?
The traditional way to hear complaints, at least in my set of the Old
Laws, is for the High Priest or High Priestess to convene the Elders.
It says nothing about whether the HP or HPs are included in this group,
but it is assumed that BOTH, not just the HPs, are so included. There
is also nothing in the Old Laws about a “time of waiting”for a decision.
In the Old Laws, the only thing the year-and-a-day rule pertains to
is the leaving of a High Priestess.

Everything in the “Temple Laws” falls in the good-to-very-good
category of advice; NONE of it is in the Old Laws. And I have known a
good many pagans to take PST to mean anytime during the calendar DAY.
There are a number of teachers in my experience to whom you NEVER ask a
question, at penalty of being kicked out of the class; still, a teacher
who can accept this rule is probably a good teacher.

In general, this sheet appears to be a worksheet handed to new
students and gone over with them for a quick rundown of the Craft in
order to go on to other things; in my opinion, giving them this sheet
and NOT reviewing the entire set of the Old Laws (in whatever form) is
doing the students a disservice; having this sheet around for later
reference, on the other hand, is probably a Good Thing.

Solitary Misconceptions

Solitary Misconceptions

by Sylvana SilverWitch

I used to be a solitary many, many years ago now. After I moved to  Seattle — away from my first priestess and  coven — I looked for a new coven, thinking it would be easy to find one. In the  early 70’s, there was not much pagan activity in Seattle. As I became familiar with  the area and got settled, I ran into a number of people who claimed to be  practicing the Craft but were not into anything  like what I had been taught.

One guy I met ended up getting arrested a few years later for  luring young girls into a “coven,” only to  ply them with drugs and take advantage of them. I was very happy that I wasn’t  taken in by his charm and promises of third degree initiation into his  made-up tradition.

I read the submissions for this issue with interest because I always  wonder why one would choose to be a solitary, foregoing the rich tapestry of  learning and practicing with a group. I feel truly blessed to be a part of my coven,  Sylvan Grove, and I wouldn’t trade the last 16 years with the evolving group  for anything. As I read, I noticed a theme of misconceptions about working in  a group and/or being part of a coven. Misconceptions, that is, from my  point of view. Having been in a couple covens for a number of years each as well  as having been a solitary for over 10 years, I feel well-equipped to address  some of these issues.

Seemingly common misconceptions I have come across, and my  perceptions about them are:

1. That you can just find and join a coven.

Finding covens is not easy. It’s not like we advertise in the phone book  and you can simply call us up and come on over. In most cases, you cannot just  join the coven the next day, week or month. It takes training, discipline  and elementary knowledge to begin working with an existing group. Not to  mention social skills, responsibility and basic compatibility with the tradition and  the people.

2. That working alone is somehow better than working in a group.

There is a limit to how much you can learn and grow on your  own. Whether it’s getting a new perspective or opinion or having support in  times of need, We all need other people.

I have found value in working alone, but I can do that and still be part of  a coven. We get together on the new and full moons and the Sabbats,  and sometimes socially. But we don’t all live together. We have separate lives.

Also, I have found nothing to be as wonderfully challenging, stimulating  and rewarding as working magick with a group of intelligent, inquisitive, bold  and progressive people. The coven I am now HPS of has some of the brightest  and most amazing people I have ever come across in the Craft. The energy  we generate when we do magick is palpable. We are a focused and powerful  entity and our magick works well because of that.

3. That groups follow some “Sacred Book of Shadows” that was  passed down from Old Gerald, and that they duplicate the rituals  absolutely religiously.

This is true in very few covens I have been exposed to. More often,  when a written tradition hands down a book of shadows, it is passed from the HP  or HPS to the initiate. Initiates then expand on or change what they do to  suit themselves. Very few covens, in my experience, go by the letter of the  book for every ritual. In fact, most of the people I have done ritual with are  artistic, creative witches and have written and performed some remarkable  rituals. Maybe that’s a comment on who I tend to gravitate to, but it can’t be only  that after all these years.

4. That groups don’t allow for individual personal creativity.

If my coven is any indication, this cannot be true. Andy recently wrote  a paper for the Sylvan Outer Grove class and in it he mentioned the Sylvan  Grove Random Moon Generatorä in which we look at what astrological sign the  sun and moon are in and what that means. With this information and  group consensus about what we want or need at the time, we decide what magick  to do. I know other covens invent rituals as they go — during several years  as the New and Full Moon coordinator for a Northwest pagan organization,  I watched it in action.

5. That they somehow won’t “fit in” to a group.

This is one of the most obvious fallacies I have heard expressed.  Anyone can fit in if they find the right group or coven. It does take some social  skills to work with others successfully, but a coven is a lot like a family.  Everyone does not get along all the time, everyone does not always agree. There  are conflicts from time to time, but we are committed to working things out.

It is important to find common ground in philosophies and styles  of working, but you don’t have to agree with everything or like all things  about someone to work magick successfully with them. If you find people you  like and are compatible with, and you like the tradition, a year should be  long enough to figure out whether you can commit to a long term  working relationship.

Also, people come and go as part of the natural order of things.  Everyone grows at their own rate. You don’t have to dedicate the rest of your life to  a coven. If it doesn’t work for you in the long term, you can always ask to  be released from your obligations.

6. That people are “solitaries” when they aren’t a formal part of a coven,  even  though they work with some group or even just one other person on a  regular basis.

Solitary implies alone. My personal definition of a solitary is a person  who does not work with, or belong to, a group. If you are working  magick regularly with a coven or group, whether or not you are formally dedicated  to the group, in my opinion you are not a solitary.

To find an appropriate coven or group, you must be persistent. Keep  your eyes and ears open. Go to whatever public rituals you can attend.  Take classes on different traditions if they are available in your area; if not,  read books on different traditions to find what you most resonate with. My coven only advertises  the Outer Grove class in one issue of the paper per year and there is a  deadline to get into the class.

When you do find a group you are interested in, ask if you may  attend something that might be appropriate. If you get invited to a ritual, ask what  you can bring or contribute. Make yourself useful, help out where and when  you can. Be on time. Be good listener. Keep an open mind. Remember, you are  asking to become a student — don’t come across as if you already know it all.  Be open to letting others get to know you and let your interest be known. If  in doubt, ask!

In the Sylvan tradition, you must ask many times before you are invited to  be part of the inner circle. This assures us that you are serious and  committed; that’s what we are looking for.

Good luck finding a coven, if you want to be a part of one. If you do  join one, you will find the group magickal experience to be profoundly  rewarding, fascinating and an opportunity for personal and spiritual growth  beyond compare. Blessed be.

Diary of a High Priestess

Diary of a High Priestess

Author:   Ehstemai 
 
MONDAY:
Morning: Homeschool my children.

Afternoon: Maintaining website, responding to e-mail inquiries and voicemails. Most of my inquiries are the normal stuff. “I need a teacher, ” and “Please help!” Luckily I have a few form replies I use. “Thank you so much for contacting me. I’d love to chat with you some more and answer any questions that you have. First off, what all books have you read about Wicca? How long have you been practicing or interested in Wicca? How old are you? What town do you live in?” It’s all just a way to get some more information. Most of the people who e-mail me at first never reply to my question letter.

4:00 PM: Time to call coven members who’ve volunteered to get stuff done for the upcoming Pagan Pride Day. As expected, half of them have done nothing. I have to spend some time getting them motivated.

5:00 PM: Dinner

6:00 PM: Willow comes over for her weekly counseling session. Willow’s been battling with depression for months now and can sometimes be moody and sullen at coven events. The coven elders have “sentenced” her to 3 months of weekly counseling with Yours Truly.

7:00 PM: Time to call coven mentors. I try to call them at least once a week to see how their students are doing and if they’re noticing any problems. I also want to make sure they’re doing okay. Managing students can sometimes be very stressful and difficult, so I try to give them lots of support and encouragement, and to help out wherever I can.

Sure enough, Oakthorn is still having problems with his student, Amber. I was really hoping he could manage her, but after two months he’s making no real progress. Amber has some childhood issues—lots of anger toward her father who she feels abandoned her. Oakthorn is a middle-aged father of three, and I really hoped that he could be a good influence on her. Amber is becoming openly defiant towards Oakthorn—refusing to do her assignments, being openly disrespectful to him, and so forth. I know that Amber would not treat a female mentor like this (and our coven has no hard and fast rules about gender pairings) , but I really think she needs a male mentor so she can overcome these issues.

8:00 PM: Put my kids to bed.

9:00 PM: I need to call Amber to get her take on things. She immediately accused Oakthorn of “spreading lies” about her. After I got her calmed down, she told me that she feels Oakthorn is too demanding and strict with her. I’m strongly suspecting that he bears a resemblance in her mind to her father. She sounds like she’s been crying. I squeeze her in for a counseling session the earliest I can find the time—1:00 tomorrow while my kids are doing their independent work.

When I hang up with Amber, I call Galadriel. She’s a fellow High Priestess in the community that I’m a close friend with—our covens work together on PPD and some other large events. Sometimes another High Priestess is the only one who can understand. I ask her what she would do with my situation. She agrees that Amber’s behavior is a problem. Her coven is much more strict and closed than ours—she says that her coven wouldn’t allow Amber to remain. I explain that we’ve accepted Amber for Dedication, and so Amber is like a child to us. She says she thinks drastic action is called for. I agree. I’ll see if I can get the Council on chat this evening.

10:00 PM: Red Horn can’t chat tonight—he’s working third shift. We’ll do a Council chat tomorrow night. I get to work on paperwork. We’ve got that big PPD celebration coming up and I have to send out some PR requests and finish polishing press releases.

I update Willow’s file, Amber’s file, and Oakthorn’s file. I draft up a proposed itinerary for PPD—we’ll vote on it at our next Council meeting. I re-read the coven by-laws to see if there’s any wisdom there for me on the Oakthorn/Amber issue. It’s open to interpretation. At around midnight, I go to bed.

TUESDAY:
Morning: Homeschool my children.

1:00 PM: Counseling session with Amber. I mostly let her talk. I learned a lot from what she had to say. I think again that a lot of her problems with men are related to her relationship from her father. I’m still trying to dig to find out what was so bad about him. He was around her entire childhood and even into adulthood. She says that she was a tomboy until she hit puberty and then he stopped being so friendly to her, and she always felt the sting of that. I understand, but I can’t help but wonder what else is here. There’s something she’s not telling me.

3:00 PM: I want to do a rune spread on Amber. I keep getting this feeling that something more is going on here than I’m getting. The runes are inconclusive. I keep getting the “father figure” theme and the abandonment, but I already knew that. The runes aren’t giving me any new information. Oh, well. I’ll write down the reading, put it in her file, and maybe it’ll become clearer in time.

4:00 PM: I got an unexpected phone call from Sierra and her husband, Alex. Sierra’s doubled over in pain and feeling faint. I advise Alex to take her to the ER and call me as soon as they know what’s wrong. I go light a candle for Sierra.

5:00 PM: Dinner

6:00 PM: Another unexpected phone call, this time from Blue Stag. He tells me that his girlfriend (a non-practicing Christian) has been complaining to him about ghosts in her new apartment. I tell Blue Stag to let his girlfriend come over to his house and call me—I want to talk to her first.

6:30 PM: Blue Stag’s girlfriend, Susan, calls me from Blue Stag’s house. She tells me about doors opening and closing unexpectedly, cold spots, etc.–all the usual signs of a haunting. It doesn’t sound immediately dangerous, though. She indicates that she’s okay with spending the night with Blue Stag tonight, and I promise to go out and take a gander at it tomorrow afternoon. (I do wonder, however, how much of this apparent fear might be a subconscious desire to spend the night with Blue Stag? She may be a non-practicing Christian, but according to Blue Stag, she’s been using her religion as an excuse to not get too close to him. Maybe he’ll be smiling at class tomorrow!)

8:00 PM: Put my kids to bed.

9:00 PM: Council chat. It’s always nice to touch base with my Council Elders throughout the week. We go over the upcoming schedule and then I ask for input on the Amber/Oakthorn issue. After much debate and discussion (and frequent off-topic ramblings) , it is decided that she will be temporarily placed under my personal mentorship and be ordered to attend weekly counseling for one full quarter, at which time we’ll attempt to re-evaluate her progress. I get to bed early tonight, at about 11.

WEDNESDAY:
2 AM: The whole getting to bed early thing didn’t help me that much. Alex called with news from Sierra. She’s been admitted to the hospital with an inflamed gall bladder. Alex is frantic. I try to calm him down. They’ll be doing emergency surgery on Sierra tonight. I ask if Alex needs me down at the hospital tonight or if he’ll be able to manage. Thankfully, he says he’ll manage. He promises to call me if there are any other complications, and I promise to come check in on Sierra Wednesday afternoon. I fire off an e-mail to my Maiden who has no morning classes tomorrow and ask her to go out early in the morning for me. Then I drop back into bed.

Morning (when the sun is up) : Homeschool my kids.

1:00 PM: Go visit Sierra. She’s doing just fine. Alex is a bit sheepish about his freak-out last night. Sierra’s managing it like a trooper. My Maiden did stop by this morning.

3:00 PM: Call Amber to let her know what the Council has decided. She seems relieved to have me as her mentor. We’ll see how she feels about that in a month or so. There’s a reason my coven doesn’t usually let me be a direct mentor to younger candidates: I tend to be a slave driver. I go ahead and set up a counseling session for Amber on Tuesdays at 1:00 PM, indefinitely. I also call Oakthorn to tell him the news. He seems relieved.

4:00 PM: Galadriel calls me. She’s on a break from work and wanted to see how the Amber thing was going. I fill her in. She also wanted to tell me about a person they’ve had to kick out of their coven. Apparently an older woman named Phoebe has been causing problems in their coven. She’s been disrespectful to the elders, difficult to teach, a know-it-all, and a general pain in their butt. The straw that broke the camel’s back was when she brought marijuana to an open event—a clear violation of their coven by-laws.

I thank Galadriel for the heads-up. We don’t allow marijuana at ANY of our events, nor do we allow any of our coven members to use illicit drugs, so Phoebe wouldn’t be a good fit in our group.

5:00 PM: I went to see Susan’s new apartment. Sure enough, she’s got some very minor ghost activity. I do a sage smudging (although I hardly think it necessary—these ghosts are harmless) and then advise her to hand some religious artwork on her walls in the dining room. Blue Stag is smiling.

6:00 PM: Tonight’s class is one of my favorites. Every Wednesday night we teach a class. Dedicants (training for First-Degree Initiate) are on the first Wednesday of the month. Initiates (training for Second-Degree Witch) are on the second Wednesday of the month, and Witches (training for Third-Degree Priest/ess) are on the third Wednesday of the month. On the fourth Wednesday of the month, we hold our Coven Council meetings.

Tonight I get to do the “Experiencing the Goddess” class for my Dedicants. It’s one of my favorite classes to teach, although it is quite possibly the most challenging and exhausting class that I do. We begin with a review of their homework assignments and answering questions (as in every class) , but then we set up a mini-ritual and do a Goddess invocation in me. I’ll do the Charge of the Goddess and then spend as much time as they need answering their questions and talking with them as the Goddess.

It’s so much fun to see how their attitudes change with this class (and the Experiencing the God class that’s next month) ! They finally start to see the Goddess as a woman! But maintaining an invocation for 2-3 hours is kind of exhausting.

10:00 PM: The last student has finally left. I’m exhausted. I’m going straight to bed.

THURSDAY:
Today is a ritual day. We’re doing the Full Moon Esbat this evening, so I’m purposely taking it very easy today. Sierra’s out of the hospital and should recover nicely, although she (obviously) won’t be able to make ritual tonight. I get the coven phone calls starting at around 1:00 PM, and they don’t end until about 5:00 PM. The baby-sitter had a schedule conflict, so I have to spend the afternoon calling our alternate sitters to see if I can find someone to watch the little ones while we do ritual.

I field a few calls from Congregation members asking if they can come. “Sorry, but most Esbats are coven only. We look forward to seeing you at PPD, though!”

I do have one set of phone calls to make, and that’s the Congregational calls about tomorrow night’s social event. We’re doing a coven movie night, so I have to make sure everything is still set up and ready to go for the event.

Finally, everyone starts to arrive for the Esbat at about 6:00. It’s a good thing I spent the afternoon cooking. All our Esbats are potluck and yet only Blue Stag and Willow brought a dish. I’m surprised Willow brought a dish. She seems to be doing better tonight. Where the other coveners are able to enjoy this before-ritual time, I’m constantly answering questions. Finally, we get down to business. After we go over the purposes of the ritual and get everything set up, we have a nice, normal Full Moon Esbat.

Then everyone starts to eat. I have to watch everything to make sure everyone is playing nice. As soon as the food is gone and it’s obviously time to clean up our mess, everyone in the coven suddenly remembers how late it is and has to head home in a hurry. They all left at 10, but I’ll be down here until at least 11 cleaning everything up again.

FRIDAY:
Morning: Homeschool my kids.

Afternoon: Task the kids on cleaning the house to get ready for the Congregation social event. We have a lot more people at the Congregation events than the coven events, so the house has to be picked up and re-arranged a bit. Go pick up the movies from the video rental place. We’re doing a pagan movie night with “The Craft” (bad) and “Practical Magic” (not so bad) . I start getting the kitchen set up buffet-style. At least I don’t have to cook for Congregation events. Since our Congregation is more of an informal thing, they tend to help out a lot more than the coven does.

Evening: Movie night. A couple of the Congregation members stayed to help clean up, even though it was already midnight. Cool!

SATURDAY:
9:00 AM: Arrive at the library and begin setup for Wicca 101 class. We hold these once a month and everyone who is interested in Dedicating has to attend them. They’re also a good source for friends and family members of pagans. About once or twice a year, we also do the Wicca 101 for the local police department and Child Protective Services workers—that class is a little bit different and geared more towards law enforcement and CPS stuff, though. The room at the library is mostly set up. We get the PowerPoint slides up and set up the back table. Our back table has several 20-page booklets that go along with the class—we’re expecting 10 guests today, so the 20 booklets I had printed cost me about $20.00. We also have some “Recommended Reading” lists and some of our favorite Wiccan books that our students can look at during breaks.

10:00: We begin our first session of the Wicca 101 class. Although 10 RSVP’ed, only 5 showed up. Typical.

12:00 PM: We break for lunch. I always think it’s really cool that the students want to follow you to whatever fast food restaurant you’re having lunch at, but I must confess that sometimes I really would love the opportunity to get away from my students for an hour. Still, I can’t really turn them down.

1:00: We finish the class with our second session. Although we finish our presentation by about 3:00, we always reserve the room until 4. The question-and-answer period can be long sometimes. I always advise them to pick up a copy of the Recommended Reading list on their way out, and if they’re interested in joining the coven, to fill out an interest form (also on the back table) . I always beg them to fill out a survey and drop it into the collection basket, and I point out that while we do the class for free, we do spend a lot of our time and money making it happen and if they could possibly donate a few dollars to help us defray our cost, that would be great.

3:45: Now it’s time to rush through cleaning up our room. As expected, the collection basket contains 4 interest forms, 2 surveys, and only one dollar in donations. Why am I not surprised?

4:00: My High Priest and I go out for coffee and take along the interest forms and survey. We spend some time talking about how it went and what our impressions were of the students. I express my frustration with the fact that it seems like we work our butts off and nobody seems to care.

It’s not that I expect to get rich off of holding Wicca 101 classes, but when we spend almost six hours with five people and we do a good enough job that four of them want to join our coven, what does it say when only ONE of those people thought our time and presentation was worth a whole dollar?

He commiserates, but it’s not like we haven’t done this class a hundred times before, and this ALWAYS happens. One time we had a woman put a $20 into the collection basket—it was rare enough that we still remember that day.

6:00: I’m really down now. It’s not that I mind putting in the time and the money. I’ve spent probably 40 hours putting together just the Power Point for the Wicca 101 class. The booklets took me another 40 hours. Then I put out the advertising, arrange for the meeting place, field questions, and everything else.

When the day finally comes, my High Priest and I are doing setup and cleanup, PLUS teaching a 6-hour class. We do this every month, and every month it’s the same old thing. We have a lot of people that want to join the coven. We always get lots of positive surveys (only two negative surveys in three years of teaching these) . And yet nobody thinks that our time and energy is worth anything. I just feel like I’m getting taken advantage of.

GRRRRR! I’m going home to get into a hot bath. I’m way too flustered and upset now to do much else.

SUNDAY:
Today I’m feeling a lot better after my bath. Most weeks I might have Sunday off, but this is the week our coven does our volunteering with Galadriel’s coven to Adopt-A-Highway. It’s going to be a long, hot day. I dress warmly, comfortably, and practically, and then I stop by Sam’s to fill up my cooler with bottled water, juice, and trash bags. I’m even taking the kiddos out to help pick up the litter today.

Galadriel and I are the first ones there. She had the same idea I did and brought a cooler! We go ahead and get started while we wait on our covens.

Out of the twelve active coven members that I have and the fifty-something Congregation members, only 4 of my coveners showed up and 5 of my Congregation members. Galadriel has a full thirteen members, but only 5 of hers showed up.

My coveners are in BIG trouble. They knew this service project was mandatory. They are required to complete community service as a requirement of their degree training. I’m going to have to think up something nice and creative for them, but they WILL be making this up to me.

We finished up at about 3:00, and Galadriel and I went to get ice cream. I couldn’t believe what Galadriel told me—she’s stepping down from her coven! She hasn’t notified her coven yet but she plans to tell them next week. She told me that she’s just tired of running the coven and getting no appreciation. She’s going to move to her coven’s “Outer Circle”–their version of a Congregation.

I can’t believe it. Galadriel’s one of my dearest friends. She’s been leading her coven for six years, and she’s been a priestess for about fifteen! But as shocking as it is, I can most certainly see her point.

It’s hard to keep going on when nobody seems to care.

{Note: This is not an actual page from my datebook, but it’s pretty close! Names and identifying info have been changed.}

Coven Yule Ritual (It is rare to read a coven ritual)

A coven ritual is something that you will get to see unless you are a part of that coven. You sure won’t have the opportunity to read or hear about any of their rituals. Before I started writing this, I was thinking about how I use to feel about coven witches. I always thought that were so secretive. Everything was hush, hush. Then it hit me, Solitary witches are the same way. We keep all our spells and rituals secret. We don’t broadcast to the public what we are or what we do. So I guess when you get right down to the nit-gritty, we are all alike, lol! The only difference is a coven witch has kindred spirits and the Solitaries have to wonder through life bumming into their kindreds!

Whatever, we are all Witches and one big family! What’s the important part is that we have found each other. We can fellowship, laugh, cry, share, learn and most of all become friends.

I hope you enjoy reading the ritual.

Coven Yule Ritual
by Julia Phillips

Circle is cast and Quarters erected.

High Priestess:

We now stand at the turning of the year.

Dark Lord:

Spring, Summer, Autumn, Winter, All fades and passes, day to night.

Dark Lord extinguishes candles leaving only altar candles alight.

High Priestess:

Let us dance for the long year’s end, for the sun sets quickly in the west, and we begin the long night of hope.

Coven do Wheel or Cord dance widdershins about the cauldron  chanting:

Time and Death, Life and Seasons, All must pass, All must change.

Star Child now leaves the circle, and stands behind the veil in the North.

High Priestess stands at the cauldron in the centre, wearing a black veil.

High Priestess:

I am the Hag who engendered you all; I am the Three and the One who is here; I am the log that is ripe for burning; In my end is your hope of beginning.

High Priestess now lifts the cauldron aloft and presents it to each quarter.  She returns to the centre, and lights the cauldron candle, from  which she lights a quarter candle for each member of the coven.  The quarter candles are placed in their respective quarters.

Narrator:

This is the night of the Solstice; the Mother Night.  Now darkness triumphs, and yet gives way and changes to light. Time stops, and all wait while the cauldron  of the Dark King is transformed into the infant Light.  We watch for the dawn when the Mother  again gives birth to the sun, who is the bringer of hope and the  promise of summer. Holly gives way to Oak, the Wren to  the Robin, Old to New.

We stand now in the long night, we pray for the sun’s return. In darkness and shadows the Great Mother  groans. The Mother labours to bring forth the sun from her pain. From her cries of labour comes forth our  cries of welcome; from her toil and anguish our hope is reborn. Let us now call forth the Great Mother, and the Lord of Life, her husband and son.

The Star Child emerges from behind the veil, and lays at the feet of the High Priestess. The High Priestess points to the Star Child and proclaims:

Behold the Child! Here lies our king!

The High Priestess crowns the Star Child with a crown of mistletoe. She  removes her veil and announces:

I am the Mother who brought forth the child; I am the inspiration, and I am the rebirth.

Narrator:

You are the ecstasy of the blessed. You are the light of the sun’s beams. You are the lordly door of welcome. You are the guiding star. Yours is the step of the roe on the hill. Yours is the step of the white-faced mare.          Yours is the grace of the swimming swan. You are the jewel in each mystery.

Coven now do Wheel or Cord dance deosil about the cauldron  chanting:

Power of soil and power of air, Power of fire and power of water, Power that spins the wheel of birth, Spins the wheel of joy and mirth, Spins the wheel of sun and moon, Push, push, push, Open the gate.

Power of spell and magic free, Eternal power that binds the sea, Weaves the web of infinity, Light of dark and light of day, Speed the spokes fast on their way, Push push push – ah ah Open the gate, So Mote It Be!

High Priestess now invokes the Lord of Misrule into the circle. He is  challenged upon entry by the Dark Lord, and must explain who he  is, and why he is there. The Lord of Misrule is now in charge of  the circle, and may behave as he sees fit. At some point, he must  take the burdens of the coven for the previous twelve moons and  pack them in his bag.   Cakes and Wine.

The Lord of Misrule must be ritually hunted as a wren to bring  about his downfall. The coven mime hunting the wren chanting,

Burn the bush, Hunt the wren

When he is discovered, the coven point their athames at his neck  to symbolise his death.

Close ritual.

A Poem for Yule

Yule Comments & Graphics
A Poem for Yule

by Elspeth Sapphire

I hear the wind howling
The ice has entered my soul
The cold seems endless
The darkness black as coal.

Yet a spark of something
Shines bright through the night
Could it be the dawning
Of approaching light?

For it’s always coldest
In the hours before dawn
Darkness is its deepest,
Facing fears we’ve drawn

How can loneliness dwell
With loved ones nearby?
Why the tiny doubts
Filling me with their cries?

So I turn my face away
Forget the winter’s chill
Celebrate Sun’s return
As my spirit thrills.

~Magickal Graphics~

‘Twas the night before Yule

 

‘Twas the night before Yule, and all through the Coven,
The cookies were baked and removed from the oven.
The bayberry candles were lit on the table,
The altar was wrapped in a new cloth of sable.

The children were nestled, all snug in their beds,
While visions of Yuletime danced in their heads.
Their stockings were hung by the chimney with care,
In hopes that some presents soon would be there!

With Rocker in his new robe, and I in mine,
We were asking our Goddess her blessing divine.
When out on the lawn there arose such a clatter,
We sprang from our Circle to see what was the matter.

Away to the window, tripping over my sash,
My eyes were a-glamoured with a bright silver flash.
The moon on the breasts of the Goddess and God
Drew my eyes to behold the blessed Circle they trod.

When, what to my wondering eyes should appear,
But the manifestations of all those we hold Dear.
The physical forms of those whom we pray to,
Even Saint Nick, and his miniature sleigh, too!

Jehovah, Mohammed, Shiva, Hera and Thor.
Zeus, Freya, Brahma, and many, many more.
All the Spiritual Entities who’d ever been mentioned.
Even some, like dear Loki, who sowed seeds of dissension.

They greeted each other with smile, warm and sweet.
Then, forming a Circle, they all took a seat.
With multiple Voices all joined as One,
The Corners were Called. And, when that was done.

The Chalice was passed from Hand to Hand.
Then, a blanket of silence enfolded the land.
A crystal clear Voice began to hold sway.
Which Deity spoke? I could not say.

But, clearly, I heard all the love in that Voice.
It caused my tired heart to take flight and rejoice.
“Our Children, it seems, have missed the whole point.
“We now join together, their hearts to anoint.

“Pour all of Our love O’er their hearts of stone.
“Let them see that together they’re never alone!
“Show them it matters not which of Us that they choose.
“Their sad hate and mistrust cause each of Us to lose!”

As I stood there transfixed, I could suddenly see
If we all stand as one, what a world this could be!
Put ALL of our differences well behind us.
Let the love of the Gods enfold and remind us.

We ARE all the same, though varied our skins.
We all dream the same dreams, we all sin the same sins.
With a look of enlightenment etched on my face,
I beheld all the Gods in Their glory and grace!

They all bowed Their heads then said “So mote it be!”
They all smiled at each Other bestowing winks on me.
One by One they disappeared from my sight.
Just the Goddess and God were left in the light.

As slowly They twinkled, fading by degree,
“Happy Yuletide to all!!
Blessed be times three!”

~Written by Mary, a.k.a. Wandering Poet, a.k.a.littlebit~

Permission to reprint granted to all who keep keep this credit line by the author

A Very Blessed & Happy Tuesday To All Our Dear Friends!

We wanted to start the day by sharing an article from one of our favorite Pagan writers, Mike Nichols. We don’t know if you are familiar with his work or not, but he writes articles about all of our Sabbats and then a few others ones like the one below. We hope you enjoy the article and his writing as much as we do.

Goddess Bless You & Yours,

The WOTC

 

Two Witches

A Modern Craft Fairy-Tale

by Mike Nichols

Once upon a  time, there were two  Witches.  One was  a Feminist Witch and the other was a Traditionalist Witch.  And, although both  of them were deeply religious, they had rather different ideas about what their religion meant.  The Feminist Witch tended to believe that Witchcraft was a religion especially suited to  women because the image of the Goddess was empowering and a strong weapon against patriarchal tyranny.  And there was distrust in the heart of the Feminist Witch for  the Traditionalist Witch because, from the Feminist perspective, the Traditionalist Witch seemed subversive and a  threat to “the Cause”.

The  Traditionalist Witch  tended  to believe  that  Witchcraft was  a religion for  both men and women  because anything less would  be divisive. And although  the  Goddess was  worshipped, care  was taken  to give  equal stress to the God-force in nature, the  Horned One.  And there was distrust in  the heart of the  Traditionalist Witch for  the Feminist Witch because, from  the  Traditionalist  viewpoint,  the  Feminist  Witch  seemed  like a late-comer and a threat to “Tradition”. These two Witches lived in the same community  but each belonged  to a  different Coven, so  they did  not often run into  one another.  Strange to say, the  few times they did meet, they felt an odd sort of mutual attraction, at least on the physical level. But both recognized the folly of this attraction, for their ideologies were worlds apart, and nothing, it seemed, could ever bridge them.

Then one year the community decided to hold a Grand Coven, and all the Covens in the area were invited to attend.  After the rituals, the singing, the  magicks, the  feasting, the  poetry, and  dancing were  concluded, all retired to  their tents and  sleeping bags.  All  but these two.   For they were troubled by their differences and couldn’t sleep.  They alone remained sitting by the  campfire while all others around them  dreamed.  And before long, they began to talk about their differing  views of the Goddess.  And, since they were both  relatively inexperienced Witches, they soon  began to argue about what was the “true” image of the Goddess.

“Describe your image of the Goddess to me,” challenged the  Feminist Witch. The Traditionalist Witch smiled, sighed, and said in a rapt voice, “She  is the  embodiment  of all  loveliness.   The quintessence  of feminine beauty.  I picture her with silver-blond hair like moonlight, rich and thick, falling down around her  soft shoulders.  She has the voluptuous young body  of  a  maiden in  her  prime,  and  her clothes  are  the  most seductive, gossamer thin and clinging to her willowy frame.  I see her  dancing like a  young elfin nymph in a moonlit glade, the dance of a temple priestess.  And she  calls to her lover, the Horned One, in a voice that is gentle and soft  and sweet, and  as musical as a  silver bell frosted  with ice.   She is Aphrodite, goddess  of sensual love.  And  her lover comes in answer to  her call, for she is destined to  become the Great Mother.  That is how I see the Goddess.”

The Feminist Witch hooted  with laughter and said, “Your Goddess  is a Cosmic Barbie  Doll!  The Jungian archetype of a  cheer-leader!  She is all glitter and no substance.   Where is her strength?   Her power?  I  see the Goddess very  differently.  To  me, she is  the embodiment of  strength and courage  and wisdom.   A  living symbol  of the  collective power  of women everywhere.  I picture her with hair as black as a moonless night, cropped  short for ease  of care on the field of battle.   She has the muscular body of a woman at the peak of health and fitness.  And her clothes are the most practical  and sensible, not slinky  cocktail dresses.   She does not paint her face or perfume  her hair or shave her  legs to please men’s  vanities. Nor does she do  pornographic dances to attract a man to her.  For when she calls to a  male, in a voice that  is strong and defiant, it will  be to do battle with the repressive masculine ego.  She is Artemis the huntress, and it is fatal for  any man to cast a  leering glance in her direction.   For, although she may be the many-breasted Mother, she is also the dark Crone of wisdom, who destroys the old order.  That is how I see the Goddess.”

Now  the Traditionalist  Witch hooted  with  laughter and  said, “Your Goddess  is the antithesis of  all that is feminine!   She is Yahweh hiding behind a feminine mask!  Don’t forget  that it was his followers who burned Witches  at the stake for the “sin” of  having “painted faces”.  After all, Witches  with their knowledge of herbs were  the ones who developed the art of cosmetics.  So what of beauty?  What of love and desire?”

And so the argument raged, until the sound of their  voices awakened a Coven Elder  who was sleeping nearby.   The Elder looked  from the Feminist Witch to the Traditionalist Witch and back again, saying nothing for a long moment.  Then the Elder suggested that both Witches go into the woods apart from one another and there, by magick and meditation, that each seek a  “true” vision of the Goddess.  This they both agreed to do.

After  a time of invocations, there was a moment of perfect stillness. Then a glimmer of light could be seen in the forest, a light shaded deepest green  by the  dense foliage.   Both Witches  ran toward the  source of the radiance.  To their  wonder and amazement, they discovered the  Goddess had appeared  in a clearing directly between  them, so that neither Witch could see the other.  And the Traditionalist Witch yelled “What did I tell  you!” at the  same instant the Feminist Witch yelled  “You see, I was right!” and so neither Witch heard the other.

To the  Feminist Witch, the Goddess  seemed to be a  shining matrix of power and  strength, with courage and energy  flowing outward.  The Goddess seemed  to be  holding out  her arms  to embrace  the Feminist Witch,  as a comrade in arms.  To the Traditionalist Witch, the Goddess seemed to be the zenith of feminine beauty, lightly playing a harp and singing a siren song  of seduction.   Energy seemed to flow towards her.   And she seemed to hold out her arms to the Traditionalist Witch, invitingly.

From opposite sides of the clearing, the Witches ran toward the figure of  the Goddess they both loved so well, desiring to be held in the ecstasy of that divine embrace.   But just before they reached her,  the apparition vanished. And the two Witches were startled to find themselves  embracing each other.

And then they both heard the voice of the Goddess.  And, oddly enough, it sounded exactly the same to both of them.  It sounded like laughter.

 

 

 

 

More Tuesday Comments

An Open Letter To A Witch

An Open Letter To A Witch

I do not know what tradition you follow. That does not matter. Indeed, for all I know, you may not follow any of the traditions. You may be one of those lonely ones who, for whatever reason, must worship by “feel’ rather than through any formal coven training or participation. But whoever you are, and however you worship, all that matters to me is that you hold true to the Goddess and the God. My purpose in writing this letter is to enjoin your aid in destroying that which cripples our Craft. Dissension is the disease. It is not a cancer, for it can be cured; and, as with most herbal cures, the best treatment is that administered internally.

Friend, help spread the Brotherhood and Sisterhood of the Craft. Do not seek to establish a scale of Wicca purism, (for no two Witches will ever agree on the relative positions on the scale of even their own tradition.) There is no one religion for all people, and THERE IS NO ONE TRADITION FOR ALL WITCHES! Let this be understood, and accepted. Choose your own path and let your neighbor choose his or hers. Remember the primary tenet: “AN YE HARM NONE, DO AS YE WILL.”

Yet never forget:”An ye harm none…” If your path leads to sex rites, to homosexuality, to phallic-initiation… do not put it forward as “THE WICCAN WAY”. It is only A Wiccan way, one of MANY. And by the same token, if a path so presented is not your way, do not decry it simply because it is not your way. Who are you to say another is wrong, so long as it harms none.

Strive for honesty, friend. Do not make false Craft claims, whether of position, heredity, lineage, or whatever. If you have a quarrel with someone, seek out the one you disagree with, rather than utilize perhaps unreliable intermediaries. Do not spread unfound rumors and question those who do so. News of battle makes more exciting reading than news of peace. Why, then, provide battle news for publication when the serenity of the Craft is what we should be showing?

We have come a long way, friend, in a few short years. Let us move along our chosen paths till we emerge- as we will- accepted and respected by ALL as a religion in our own right.

Help us bring an end to washing our dirty linen in public. There will always be disagreements. There will always be those who cannot tolerate others, but they are in the minority and so they should remain, if you wish. But do not deny them their right to those differences.

Friend, we are Children of the Universe, and Children of the Goddess and the God. Let us remember that, and live in Peace.

Blesses Be, and Merry Part!

Witches Rede of Chivalry

Witches Rede of Chivalry

Magical Rites from the Crystal Well, Ed Fitch and Janine Renee, 1987, Llewellyn Publications.

Insofar as the Craft of the Wise is the most ancient and most honorable creed of humankind, it behooves all who are Witches to act in ways that give respect to the Old Gods, to their sisters and brothers of the Craft, and to themselves. Therefore, be it noted that:

1. Chivalry is a high code of honor which is of most ancient Pagan origin, and must be lived by all who follow the old ways.

2. It must be kenned that thoughts and intent put forth on this Middle Earth will wax strong in other worlds beyond and return… bringing into creation, on this world, that which had been sent forth. Thus one should exercise discipline, for “as ye plant, so shall ye harvest.”

3. It is only by preparing our minds to be as Gods that we can ultimately attain godhead.

4. “This above all… to thine own self be true…”

5. A Witch’s word must have the validity of a signed and witnessed oath. Thus, give thy word sparingly, but adhere to it like iron.

6. Refrain from speaking ill of others, for not all truths of the matter may be known.

7. Pass not unverified words about another, for hearsay is, in large part, a thing of falsehoods.

8. Be thou honest with others, and have them know that honesty is likewise expected of them.

9. The fury of the moment plays folly with the truth; to keep one’s head is a virtue.

10. Contemplate always the consequences of thine acts upon others. Strive not to do harm.

11. Diverse covens may well have diverse views of love between members and with others. When a coven, clan, or grove is visited or joined, one should discern quietly their practices, and abide thereby.

12. Dignity, a gracious manner, and a good humor are much to be admired.

13. As a Witch, thou has power, and thy powers wax strongly as wisdom increases. Therefore, exercise discretion in the use thereof.

14. Courage and honor endure forever. Their echoes remain when the mountains have crumbled to dust.

15. Pledge friendship and fealty to those who so warrant. Strengthen others of the Brethren and they shall strengthen thee.

16. Thou shalt not reveal the secrets of another Witch or Coven. Others have labored long and hard for them, and cherish them as treasures. 1804

17. Though there may be differences among those of the Old Ways, those who are once-born must see nothing, and must hear nothing.

18. Those who follow the mysteries should be above reproach in the eyes of the world.

19. The laws of the land should be obeyed whenever possible and within reason, for in the main they have been chosen with wisdom.

20. Have pride in thyself and seek perfection in body and in mind. For the Lady has said, “How canst thou honor another unless thou give honor to thyself first?”

21. Those who seek the Mysteries should consider themselves the select of the Gods, for it is they would lead the race of humankind to the highest of thrones and beyond the very stars.

Eclectic Wicca

Eclectic Wicca

By , About.com Guide

Eclectic Wicca is an all-purpose term applied to NeoWiccan traditions that don’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:

  • A group or solitary may use a blend of beliefs and practices from several different pantheons and 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 no longer that original tradition.
  • 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 can be defined as eclectic.
  • 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 those lineaged covens are permitted to call themselves Wiccan, and that anyone who claims to be eclectic is, by definition, not Wiccan but Neowiccan. 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.

Alexandrian Wicca

Alexandrian Wicca

By , About.com Guide

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 a blend of ceremonial magic with heavy Gardnerian influences and a dose of Hermetic Kabbalah mixed in.

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.

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. 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.

Life As The Witch – The Witch’s Book Of Shadows

The Witch’s Book of Shadows

 

This is a book of beliefs, witchcraft laws, rituals, herbal and healing law, incarnations, chants, dances, divination  methods, spells, sabbat rites and other information which serves as a guide for witches in practising their craft and religeaon. Each tradition has its own  book of shadows.

In addition individual witches add their own personal material. This book must be kept secret at all times.

However sad to say some witches have gone public with their book over the years. In true tradition only one copy should be kept for a  coven. This is usually held by the High Priestess or High Priest.

The book of shadows should only ever be hand written. The secrets in the book are limited to the witches position in the  hierarchy.

Information in the book is passed out as the witch progresses through the ranks of the coven. If a witch leaves the coven the book must  stay with the coven.

Very little is known about “books of shadows” before the 20th century. In earlier times the secrets were generally passed down  through the generations orally.

Some hereditary witches claim their ancestors recorded secret spells and lore in little books. One of the first book of shadows to be  published was Charles Godfrey Leylands “Aradia” in 1899.

According to tradition a witches book of shadows is destroyed upon their death.

Which Witch Are You?

Which Witch Are You?

Solitary:

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

Eclectic:

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

Hereditary:

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

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

PRO

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

CON

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

PRO

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

CON

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

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

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

NOTE: Witches do not try to convert people.

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

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

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

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

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

Many covens plan outing and fun events for their members…

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

TO BE A WITCH

　TO BE A WITCH

To be a witch is to love and be loved.
To be a witch is to know everything, and nothing at all.
To be a witch is to move amongst the stars while staying on earth.
To be a witch is to change the world around you, and yourself.
To be a witch is to share and give, while receiving all the while.
To be a witch is to dance and sing, and hold hands with the universe.
To be a witch is to honor the gods, and yourself.
To be a witch is to be magick, not just perform it.
To be a witch is to be honorable, or nothing at all.
To be a witch is to accept others who are not.
To be a witch is to know what you feel is right and good.
To be a witch is to harm none.
To be a witch is to know the ways of old.
To be a witch is to see beyond the barriers.
To be a witch is to follow the moon.
To be a witch is to be one with the gods.
To be a witch is to study and to learn.
To be a witch is to be the teacher and the student.
To be a witch is to acknowledge the truth.
To be a witch is to live with the earth, not just on it.
To be a witch is to be truly free!

Lighten Up – Coven Getting Older?

You Know Your Coven’s Getting Older When…

The ritual feast is pureed.

Last Beltaine the coven decided it would be nice to go out to dinner to celebrate.

The last time you tried to do a spiral dance your oxygen feeds got tangled.

Viagra is kept in the coven supplies.

The maiden of the coven is a grandmother.

The ritual room is outfitted with defibrillators.

The coveners drive their RV’s to Scottsdale for Mabon.

When you are at a festival you go to bed at sunset.

It takes the whole coven to move the cauldron.

The high priest still has a vendetta going against Richard Nixon.

You find yourself using your pendulum over the stock pages in the newspaper.

You tell an initiate that in your day you had to slog through five feet of snow uphill both ways when you did a Yule ritual.

You drop your teeth in the ritual cup.

At Samhain you see more of your coveners in the Wild Hunt than you do in circle.

You put your athame in the chalice during ritual but you can’t remember why.

You hold an all night blow-out drum frenzy and none of your neighbors noticed.

You use  Glenn Miller  records for trance music.

All of your ritual robes are tie-dyed

Your coven has a 401(k) retirement plan.

A nitro pill vial replaces the crystal on your pendant.

No one’s successfully jumped the Beltaine fire since 1983.

When the coven sings, “Creak and groan, creak and groan . . .”

When you set comfy chairs around the circle.

When you sit on the floor and can’t get up again.

You do anointings with Aspercreme.

The oak tree your coven planted died of old age.

You use Bran Muffins and Prune Juice for Cakes & Ale because you need the extra fiber.

You don’t use salt to consecrate you altar because you need to stay away from extra sodium.

You use a walker during the Wild Hunt

You prefer to rent a Hall for rituals because the bathrooms are closer.

You need a flashlight to find the candles.

In The End, We’re All Solitary


Author: Chi

I’m not bashing coven practice here – It’s a wonderful spiritual path and way of learning and it works for lots of people. Those people have my blessings and all my best wishes. There are plenty of teens that someday want to be part of a coven, and there are dozens of adults who warn against teen groups (and even several of articles on Witchvox about it) . But if solitary practice is so wonderful, I have to ask myself why no one advocates it, at least not until asked or provoked. That’s what I will attempt to do, to go over some of the things that solitaries have the opportunity for, and even solitary fundamentals that anyone can use.

After all, you are an individual. In the end, you are solitary. And I don’t mean that in a bad way, I mean it in the most glorious way possible. At the end of the day, the Divinity shines down on YOU and recognizes YOU for what YOU are, and takes you into their arms as their child with your own uniqueness and respects you for every ounce of it.

But I’m getting ahead of myself. There are many people who consider themselves to be solitary Wiccans or solitary Witches. I almost want to say there is a majority – but I don’t have the statistics on hand to back that up, just my observation.

Most practitioners consider it a long-term goal to be able to get into a coven or other pagan group. Even though there are sometimes degree systems in place for covens, being a solitary is usually considered being “at the bottom of the food chain”, so to speak.

Some people are solitary because they choose to be, they know it is the best for their learning and they know it is better to study alone then with people that have the potential to delay your spiritual definition. Others are solitary simply because they have to be, there are no covens around, they are too young to join a ‘real’ coven, they do not have enough experience, or what have you.

I personally am some blend of the two. I began really studying and dedicating myself to “this path” a few years ago. I knew that I needed to study; I believed I had to have every rule memorized if I was ever to reach the glorious rank of a coven member.

However, since that time I have come to realize many things. First, I am not only a Wiccan. I am also Buddhist, Hindu, Christian, Shinto, and a multitude of other things…so joining a group of strict Wiccans would probably drive several of us mad!

Second, I know how I learn. That’s not to say I do everything right, but being a solitary has taught me a lot of things about how to self teach, how to remember, and how to adapt that I don’t think I would get if I was being taught by another sole person (or group of teachers) .

Third, I don’t fit into a category that any degree system or standardized test can put me into. I consider myself to be very well-rounded in many types of practice; I meditate at least once a day, I am very accomplished in divination, plus some alternative and spiritual healing…but at the same time, I had forgotten what a “boline” was a few weeks ago and had to Google search it. You might find some of these apply to you and you may find they do not.

My point here is that self-exploration is essential to your learning. I have been self-exploring and self-coaching myself for long enough that I think if I were to join a coven, it would have to be very flexible at the least. And that’s fine with me.

However, most solitaries, including myself…no matter how much we love our individual practice, we want some sort of structure, some group or support system. This is not a bad thing, if anything it shows us that we are realistic. I myself have daydreamed about starting a teen Pagan study group (notice I did not say ‘teen coven’) before…leading group meditations and having workshops to carve our own wands and such…sounds glorious doesn’t it? But I know that in the end that is not what a group is for.

I have joined many Pagan forums and websites…some of which are like my own online Grimoire. I say almost nothing to members but comb through hundreds of information pages and topics, completely in awe. On others, I have a group of elders or mentors that I ask for help quite often, whether it’s “Can I use this pretty dish my mom gave me instead of a chalice?” or “Who can tell me in detail the exact workings of the lesser banishing ritual of the pentagram?” (And to be fair…some of the websites out there are total B.S.) . Many casual groups have the potential to help you.

This is the first rule of being a solitary. Solitary does not equate to being alone. I like knowing that I can plan my own rituals, or re-schedule a Sabbat, and that I can adapt coven rituals to my practice. But I also know that there are always people I can turn to. I might talk to my non-Wiccan parents about finding spirituality in ‘everyday’, or ‘mundane’ life (as I found out in recent months, my sort-of-ex-hippie Dad and New-Age-Spiritual Mum are great for those kinds of things) . I might go on the Internet if I want to construct my own ritual. I might ask some online Elders for their book recommendations or good websites.

The thing about being a solitary is, instead of having a coven Priest or Priestess as your teacher, the whole world is your teacher. You usually have to ask several people about one question and go through each answer until you can combine the facts you need and get your own. You may find spiritual answers in simple social contacts or in the workings of nature.

Not to say that coven members “miss out” on this, but it is often unrecognized. I suspect that since Covens are a quick resource, that problem solving may not be emphasized as much, especially with limited resources.

One of my mottos that I have come to revisit often is this: everyone has something to teach, everyone has something to learn, and everyone is sacred. So even if you’re in a coven, a solitary might be a good person to ask about making up your own rituals. Maybe that seemingly fluffy teenager over there really does have some good books to lend you. If you have no one teacher, you have to branch out to anyone that has the potential to give you knowledge – that means you have to find that potential in everyone.

There are pros and cons to every kind of practice. If you’re in a coven, you still need to be willing to branch out and seek information from people who don’t have the label of a third degree high priestess. Maybe those with less experience do have things to offer you. If you’re solitary, don’t assume that you’re 100% on your own, there are Pagan festivals and new age shops everywhere that are likely to have people willing to teach you a thing or two, and there are plenty of online communities or websites that list meet ups and moots in your area.

In the end, we all have to do our own self-teaching of a few things. No matter what path we’re on it’s always nice to have some sort of mentor to turn to, but keep in mind in the end it is you who decides what is best for your learning, and you are responsible for comparing and gathering information, and adapting to your learning needs.

A good example is taking a hike in a mountain forest. You can take an experienced Guide, or you can go in with your supplies and a map. If you take a guide, you’ll probably get where you want to be without wasting time, and you’ll learn a lot – maybe you’ll be able to become a guide for someone else someday if it’s really your shtick. However… You might go through the path with your backpack, flashlight, and map. This is riskier, because you have less experience. You have tools at your disposal and you need to know how to use them. You might get turned around. You might take longer than the tour group. But there is a potential for you to learn a lot of things that the tour guide will overlook.

Okay, so you might not get the mountain path right off, and that’s okay. But maybe you can learn a lot more about forests in general. You’ll learn the skills in how to find your way through the thick forests, and you might discover wildlife the guides will walk right past. Maybe you don’t know the mountain path so well, even by the time you’re done with your hike. But, by the end of it, you probably know a lot about finding your way when your lost, telling directions without a compass, using your resources, marking your paths, and you’ll even know your own strengths and weaknesses better.

Not to say that the tour group missed out, I mean hey, they had their fun too, and they get to do all kinds of stuff in groups that you simply don’t have the energy/time/resources for. But ultimately, it depends on what’s best for you.

In keeping with the metaphor, forests can be dangerous. Some more than others. Some places you simply shouldn’t tread without a guide, at least for a while. And never go in alone without supplies in the dark, when no one knows where you are to a place you’ve never been. You can ask a guide every now and then even if you aren’t in a tour group. And there is no reason members of that tour group can’t go on their own hikes.

Back to spiritual paths, that translates to this: go at it alone, if it suits your fancy. You will learn a ton, I guarantee you. You might not learn as much about traditional paths, but you will learn a lot about what your spirituality means. You will have the chance to dissect it, analyze each piece and synthesize it along with the paths of others. But be wary of where you go, and always be safe. You will need to learn to self evaluate, and other life skills.

Coven members may have these skills and they might be better at it than you, but you still have the chance to grow and explore your own self-definition.

I admit whole-heartedly that I have no coven experience to back this up. I have let several coven members read this and give me their thoughts, and I have spoken to many about coven practice. I am not bashing anyone who is in a coven – it is a wonderful way to learn, and I hope to have a similar experience someday. But I feel the need to stress that somewhere along the line we all need to self teach and self-explore. And if you make that self-teaching and solitary practice part of your everyday life, it gives you a lot of potential in the long run. You can learn things in unlikely places, and I think solitaries know that lesson quite well.

Remember:

Everyone has something to learn, everyone has something to teach, and everyone is sacred.

Blessings.

My Experience: Training in Witchcraft


Author: Rhys Chisnall

It was a long drive up through the dark trees of Elevdon Forest from Bury St. Edmunds to a small village in the North of Suffolk, and none of us in the car knew what to expect from our first session of Craft training; after all we were going to see the Witches. We knew that the training would be one evening a week, three weeks out of four for two years with a break between Halloween and Candlemas. We also knew that it was free of charge (though we were asked to bring biscuits) as apparently, all genuine Witchcraft training was given free of charge. We had been told though that it would be very hard work and they were not kidding, though I did not really know it then.

But as we drove through the forest in mid spring through the dark of the early evening, the leaves just starting to bud, we were not expecting the right rollicking we would get for being late.

A valuable first lesson- you don’t mess with the Craft, you treat it with respect.

It was the start of a great adventure, an adventure that has continued over many years till today, and looks set to continue for the rest of my life. It is an adventure that has taken me to places that I never imagined I would go, within this world and within myself and led to experiences that back then I could not have even conceived of in my wildest dreams. It has been an adventure that has brought me into contact with the most exceptional of people and with complete nutters, though as with any path in the Occult it is a road that had to be trodden by me alone- no one else could have walked it for me.

There is an old saying in the Craft, ‘that a Witch is not usually financially wealthy but he or she will always feel rich, rich in experience, rich in knowledge and rich in the friends that they make along the path’. For me it was the exceptional training that I received that opened up so many doors.

I had found out about the training through a contact organisation called The Green Circle. The Green Circle was a group founded by the magician Marian Green and was an organisation, which amongst other things helped practioners of the Western Mystery Tradition network and make contact with each other. I had been trying to practise by myself, and with a small group of friends for a couple of years and we were not really getting anywhere, several of them had lost interest, and so I had joined the organisation in the hope of meeting real Witches.

I suppose my interest in spirituality had recently been rekindled when I had read a book on Wicca. Even as a teenager I was always a keen reader. I had grown up in the countryside, as my father was the deputy principal of an agricultural college near Bury St. Edmunds in Suffolk. As such my two younger brothers and I had the run of the college estate that included woodlands, ponds, rivers and fields. Perhaps it was this almost idyllic childhood, entrenched in the beautiful Suffolk Countryside that had led to my abiding love of nature and led ultimately to taking up a spiritual tradition that works with nature and its tides and season as a metaphor for its mysteries.

The Training group was run by a couple of Witches called Tricia and Dave. At that time they were the High Priestess and High Priest of a long established country coven in the rural north of Suffolk, a small town tucked away amid the trees of Thetford Forest. They felt that a long period of training outside the coven was necessary, firstly because it gave the coven a good long while to get to know potential members before they could join. Secondly it tested the commitment of the potential initiate (it’s funny how two years filters out the flavour of the month brigade) .

Thirdly a coven is only as strong as it weakest link (as a working coven has the responsibility to ensure that any spell work it undertakes is done to the best of their ability) . Fourthly and most importantly it gives the potential initiate the tools to practise personal development towards self-actualisation, leading to personal transformation making it possible to experience the mysteries and mystical experience.

“It is training for a mystical experience”, Dave said. At the time I had no idea what he was on about.

During that first session we discovered ourselves sitting in a comfortable living room in a pleasant medium sized bungalow in a small rural town in the middle of the forest. We were sat on leather chairs with Dave and Tricia who I guess at that time were in their mid fifties, facing towards us, and their Siamese cat Joss curled up asleep on one of the arms of the armchairs.

Dave has a voice like Christopher Lee while Tricia sat quiet sizing us up, when she spoke everyone listened. There were pictures of birds on the wall, and a carving of the Goddess Freya hanging up between them. There was also an old fashioned besom standing up against the wall- the sort you would expect Witches to have, and a funny looking forked stick leaning up in a corner. They explained to us that attending the training would not be a guarantee of being initiated into the Coven and that we were expected to put the training into practise in our lives.

“You will change, ” we were warned, “if you don’t change then the Craft is not working. Do you want to change? What about loved ones, will they want you to change, have you the right to inflict that upon them?” Blimey they were certainly right. “You will become and activist“, he said, “not the kind of activist who demonstrates outside of Greenham Common, but an activist within your own life.” He also warned us very gravely that we would only get out what we had put in.

Dave said that he would play devil’s advocate to see if we were really thinking for ourselves. We were expected to give our own ideas and opinions; we were not being told what to believe. We were not there to parrot back what Dave and Tricia was saying but to say what we really thought, what we really felt and what we really believed. They were not at all interested in what we thought they wanted to hear or what was written in some Farrar Book. Dave challenged everything we said (even if he agreed with it) . “If something doesn’t stand up to challenge then it is not worth keeping”, he said. It was certainly tough, but then anything worthwhile is earned and is not easy, you value it more, however it was also going to be really good fun and rewarding as well.

There was a huge amount to get through in two years. It wasn’t about how to cast a circle, nor doing rituals and casting spells. These are the kind of thing that may be taught after initiation in coven. Nor was it naff thing like tables of correspondences, what tool is used for what, what colour candle to burn or how to make a magic wand. Nor were we being told about the Wheel of the Year, or myths about the Gods- we could find out all that from books on Wicca. Likewise it was not about being told what to believe or towing the party line. Rather it was learning and practising the skills required for magic, meditation, visualisation and concentration. We looked into the function of Altered States of Consciousness and how to achieve them, of the functions of myth and ritual, not just in the Craft but also in religions and spirituality in general. We were asked to write our own personal myth to help us find patterns within our own lives, and thus change it if we wished. How can you change something if you unaware of it within yourself? Also we were taught how to write our own effective rituals.

Much of the training was about our self-actualisation and personal development. In particular we looked at Maslow’s model of self-actualisation and peak experiences. Dave and Tricia suggested that Witches were self-actualisers or at least were working towards it. We also spent a lot of time examining Carl Jung’s Depth Psychology. We looked at his model of the psyche, at owning our shadow, coming to terms and accepting and integrating those parts of ourselves that we dislike and often project onto others. We looked at our contra sexual side, that part of our psyche that is feminine if we are male and masculine if we are female, but at the same time realising that these are often culturally determined.

It is the path to individuation to identifying more fully with the whole of our psyche rather than just with the ego- giving us a more balanced personality and thus picture of the world. In that way we can deal with the world more wisely and act with self-determination. It wasn’t enough just to talk about it or to learn about it; rather we had to put it into practise in our own lives. This meant that we had to be very honest with ourselves; a process that continues throughout our lives.

Dave and Tricia said that it was a life long process of personal transformation, and self-knowledge, the start of which is initiation leading to individuation, and the identifying of self with the whole- pure mysticism. This was part of a mystery tradition; after all it was written above the temple of the mysteries, ‘Know thy self’. What isn’t so well known is what is written on the inside and is only seen by initiates, ‘there is no such thing as a free lunch!’

All this was tied to the myth of the wheel of the year. During training we discovered that the Sabbats of the Wheel of the Year had little to do with Celtic festivals as is often mentioned in Pop Wicca books. Rather the Wheel of the Year was like a big onion, multi layered. On the one hand it referred to the tides and season of the year, on another they referred to the mysteries of birth, sex, life, sacrifice (i.e. as in being a parent, putting your children first) , and death. On yet another it might refer to planning, putting into action, achievement and reflection forming a virtuous cycle, and so on and so on. We were encouraged to apply it to our own lives on the inner and outer levels.

We didn’t shy away from some of the topics that are often seen as taboo in Pop Wicca and Paganism in general. We learned about sacred sexuality, a quality very hard to define in words. Dave and Tricia spoke about the anima and animus our contra sexual sides, cultural memes of masculinity and femininity and how both need to be equally valued within us. We discussed the Lady and the Dark Horned Lord, within and without as metaphors of life, fertility, death and change.

We looked at the reasons for working sky clad that is ritually naked. This is something that is guaranteed to cause upset amongst Pop Wiccan, who sadly seem to have a fear of sexuality and sharing their whole selves (warts and all) within a coven. And who can blame them? Sexuality can be a very scary thing. But if we cannot truly love ourselves how can we truly love others? Craft is also about self-actualisation and self-empowerment, and sexuality is the fuel of the Craft. However it was also mentioned many times by Dave and Tricia that Witchcraft is not for everybody.

Another potentially upsetting subject was the subject of death. We were encouraged to learn about the nature of grief and how to help others and ourselves through it. We were also asked to write our own funerals. There were some really good reasons for this. It made us confront our own inevitable mortality in a healthy way. By directly thinking about our end gives more value to the present and allows us not to put off those things we would like to do. For me, it makes me extremely grateful that I am alive and have the opportunity to experience the wonder of the World, both ‘good’ and ‘bad’. It also gives loved ones something less to worry about in what is already a difficult time for them. By planning your own funeral and letting loved ones know what your plans are, means that they can just carry them out with little stress placed on deciding on what the deceased would have wanted.

However we had to bear in mind that funerals are not for the person that has died but for the people left behind. Sadly this was put into practise as in the training group after mine, a trainee tragically died. Since he had planed his own funeral and discussed it with his wife, a lot of the stress of preparation was taken away from her. He had done a good job of planning it and had put a lot of ‘fun’ back into ‘funeral’, there were a lot of tears of sadness and laughter that day.

It was all pretty practical stuff that we were being trained in, stuff that needed to be applied to our own lives. We also looked at plant identification and their uses for herbal medicine, magic and myth, at wine making and dowsing.

As Craft is a practical spirituality that deals in real life rather than fantasy, we also had ‘Tricia’s Topics’ every week. In this part of the evening we would discuss a current event, a life problem, a coven problem etc. The idea being that Craft needs to be grounded in the everyday world of real life- ‘Feet firmly on the ground and head among the stars’. Thank goodness there was no talk of fairies or how to make a wand with a crystal on the end.

Now I have heard Crafte training criticised, usually by people who have not undertaken it. One of the arguments put forward is that surely you do not need training to join a religion, after all who has ever heard of a Christian or a Muslim being trained. If you are talking about a religion I would one hundred percent agree with you, and for many Witchcraft and Wicca is seen as a religion. However we were not being trained in a religion, but rather an occult and mystery tradition. In the same way that Hermeticism, Cabbala, Tantra or Sufism are not religions, neither was the Craft I was trained in. Like all occult traditions one of its functions was a kind of reversed engineered mysticism. By understanding the metaphor of myth and ritual, by attuning to the changing seasons and re-experiencing and celebrating the lesser mysteries as contained in the metaphor of the Wheel of the Year, and working with certain techniques, we would come in time to have mystical experience which is a life transforming event. As such the trainers need to have undergone this process and have the necessary skills to practise magic, and had mystical experiences and experienced the mysteries themselves, how else could they pass them on and facilitate them on others? In the Craft, second best is never good enough. However, I should add that many people have spontaneous mystical experiences without any training.

As I came to the end of my training Dave and Tricia put me in touch with a Gardnerian Coven in East Anglia, whom I promptly contacted and asked if I could join (you are never invited to join a genuine coven- you have to ask) . Having had recommendations form Dave and Tricia they were happy to take me on, and I was initiated into the Gardnerian Witchcraft. I stayed with that Coven for five years and learnt an awful lot from them. However it became clear within the last couple of years that they were moving in another spiritual direction to myself. Therefore I decided to go back to Dave and Tricia to do their High Priestess and High Priest awareness course, which was also two years long. At the end of the course Dave and Tricia asked me if I would be happy to take over their training course for them, as they felt that they had done their bit for king and country, and I was happy to agree. As such I left the Gardnerian Group though we are still good friends and was initiated (after asking) into Dave and Tricia’s country coven in the north of Suffolk. I have been there for ten years so far and really love it. Every meeting I learn something new, and the people in the coven are exceptional; our HPS is the best I have ever worked under- who brings the rituals alive with a magic all of her own.

So now I have come full circle, I have been training potential new Witches for nine years some of which have joined the coven. I love doing it for several reasons. The most important ones being that over the two years trainees become really good friends. I also learn so much from the trainees myself and it really helps to keep my skills and ideas fresh. One of the greatest things about it is there is nothing more rewarding or satisfying than to see people work with the Craft, to see them use it to transform their lives and themselves, starting them on their own greatest adventure of their lives.

Is Wicca Dead?

Author: Helio

It seems like an odd thing to me, and I’m sure to many others, that some would claim that Wicca is dead or dying. But I have heard this from at least a few members of the Craft. Strange to think of Wicca, the fastest growing of the rapidly growing Neopagan religions, as being doomed to die in the near future. I have received different opinions for ‘why Wicca is dying’ and ‘what the fate of Wicca will be’.

More than a few Wiccan elders who have expressed this sentiment to me are just simply disheartened by what they view as a lack of progress made in and for Wicca over the past few decades. These elders, I think, believed that there would be a great unity in the Craft and that Wicca and Neopaganism would make great social progress. Many of these Wiccan elders have also seen the rise and fall of covens and friendships between witches. And so if asked the fate of Wicca, they would respond that there would be no future for Wicca. Neopaganism in general will fail as a religious movement.

I have heard from other Wiccans that Wicca is dying do to a lack of central authority. And this I have heard from Witches who are not members of any tradition! I’ve found that some of those I’ve heard this from have backgrounds in Catholicism, so perhaps they are used to the idea of the papacy as a central authority. But the whole reason why many come to the Craft is I>because of the lack of central authority. The Craft teaches self-reliance. I think some of my fellow Crafters have forgotten this.

I have also heard that Wicca has become too public. ‘No one wants to stay in the broom closet anymore like a good witch should’. Oh My! I think those who hold this sentiment may still be holding on to past life feelings of persecution. But if this is an age of religious tolerance, and Judeo-Christian beliefs are no longer supposed to operate in the secular domain, then we have no reason to hide or fear being burned at the stake. Wicca needs to be open if we are to show the world that we are not dangerous.

There are also those who see the rapid rise of solitary witchcraft and the collapse of covens as evidence of Wicca’s impending doom. I have never felt that it ‘takes a Witch to make a Witch’ but certainly there are some who could use a bit more experience before they declare themselves a Witch. I know there are plenty of solitaries who don’t really know the Craft as much as they should and that they may sometimes suffer from hubris, but it is the right of every Wiccan to explore the Craft personally and without a coven. I think covens are great, but for some people a coven just doesn’t work, and I feel there are some who use the coven structure to make themselves feel more important and powerful. We all know there is no place for tyrants in a coven structure.

Now unlike the belief that Wicca will die and cease to exist, I have found those who believe Wicca is dying but that it will develop into a new religion, or religions. I somewhat share this sentiment, but I don’t think Wiccan witchcraft will just cease to be. And if Wicca is to become something else then it is not dying, it is evolving. All religious movements evolve. There are many who would point out that modern Wicca is ‘not the Wicca of sixty years ago’, and this is because of a natural evolution in the religion.

I feel that part of the reason for this whole ‘Wicca is dead’ thing seems to be that Wicca and Neopaganism have failed in the last sixty years to supersede western society’s Judeo-Christian dominance. I know that there are many screaming at me after reading that last line. ‘The point of Wicca isn’t to supersede Christianity! All faiths lead to the same source!’ But I have not yet met the Crafter who didn’t hold some level of anti-Christian sentiment. I’ve found that much of the ‘Wicca has failed’ belief comes from those Wiccans who experienced the great social and spiritual revolutions of the late sixties and seventies. At the time it must have seemed like Neopaganism would become a powerful social force by the turn of the millennium. Its failure to become so has soured the movement for some.

It may not seem like it for many, but Wicca’s ability to suddenly go from a few dozen followers to thousands (or millions) of followers in only half a century is an amazing achievement. It is a direct parallel of early Christianity’s rise from a few dozen believers in 30 C.E. to hundreds or thousands by 150 C.E. Wicca has perhaps grown twice as fast in half the time thanks to television, the Internet, and especially, modern printing and publishing. Most new religious movements do not rise out of the underground in their first hundred years.

Is Wicca dead? Has Wicca failed in some way?

No one ever said being a Witch is easy. Some of my elders may find me youthfully naïve, but in the six years that I have been in the Craft, I have found a vast, vibrant, though mostly underground, community that is ever growing and evolving to meet the needs of its followers.

I can definitely say Wicca is very far from taking its last breaths.