Wicca, Witchcraft or Paganism? c. 2013

Wicca, Witchcraft or Paganism?

What’s the Difference, Anyway?

If you’re reading this page, chances are you’re either a Wiccan or Pagan, or you’re someone who’s interested in learning more about the modern Pagan movement. You may be a parent who’s curious about what your child is reading, or you might be someone who is unsatisfied with the spiritual path you’re on right now. Perhaps you’re seeking something more than what you’ve had in the past. You might be someone who’s practiced Wicca or Paganism for years, and who just wants to learn more.

For many people, the embracing of an earth-based spirituality is a feeling of “coming home”. Often, people say that when they first discovered Wicca, they felt like they finally fit in. For others, it’s a journey TO something new, rather than running away from something else.

Paganism is an Umbrella Term

Please bear in mind that there are dozens of different traditions that fall under the umbrella title of “Paganism”. While one group may have a certain practice, not everyone will follow the same criteria. Statements made on this site referring to Wiccans and Pagans generally refer to MOST Wiccans and Pagans, with the acknowledgement that not all practices are identical.

Not All Pagans are Wiccans

There are many Witches who are not Wiccans. Some are Pagans, but some consider themselves something else entirely.

Just to make sure everyone’s on the same page, let’s clear up one thing right off the bat: not all Pagans are Wiccans. The term “Pagan” (derived from the Latin paganus, which translates roughly to “hick from the sticks”) was originally used to describe people who lived in rural areas. As time progressed and Christianity spread, those same country folk were often the last holdouts clinging to their old religions. Thus, “Pagan” came to mean people who didn’t worship the god of Abraham.

In the 1950s, Gerald Gardner brought Wicca to the public, and many contemporary Pagans embraced the practice. Although Wicca itself was founded by Gardner, he based it upon old traditions. However, a lot of Witches and Pagans were perfectly happy to continue practicing their own spiritual path without converting to Wicca.

Therefore, “Pagan” is an umbrella term that includes many different spiritual belief systems – Wicca is just one of many.

Think of it this way:

Christian > Lutheran or Methodist or Jehovah’s Witness

Pagan > Wiccan or Asatru or Dianic or Eclectic Witchcraft

As if that wasn’t confusing enough, not all people who practice witchcraft are Wiccans, or even Pagans. There are a few witches who embrace the Christian god as well as a Wiccan goddess – the Christian Witch movement is alive and well! There are also people out there who practice Jewish mysticism, or “Jewitchery”, and atheist witches who practice magic but do not follow a deity.

What About Magic?

There are a number of people who consider themselves Witches, but who are not necessarily Wiccan or even Pagan. Typically, these are people who use the term “eclectic Witch” to apply to themselves. In many cases, Witchcraft is seen as a skill set in addition to or instead of a religious. A Witch may practice magic in a manner completely separate from their spirituality; in other words, one does not have to interact with the Divine to be a Witch.

Flashback 2011 – The Rise of Wicca and Neo–Paganism in the United States

Author: Govannon Thunderwolf

Wicca is becoming the fastest growing religion in the United States. This statement was something I was hearing and reading more and more. Being a member of the Pagan community, I didn’t really notice any of this growth happening. The more books and articles on the Internet that I read, the more I kept seeing this statement. The research into this declaration became my focus of interest. What fascinated me the most about this account was the fact that Wiccans and neo – Pagans do not go around with the specific intent of finding converts. In the teachings and ideas of Wicca and Paganism, the idea of looking for converts is not encouraged and is looked down upon. Anyone seeking converts into Wicca or Paganism is breaking a cardinal rule.

Even though Wicca is generally a female dominated religion, there are men involved as well. Wicca is a religion that recognizes women and men as equals, but it does put a slight emphasis on women and the Goddess. Female witches out number males two to one in the United States, according to the Covenant of the Goddess’s estimates. Covenant of the Goddess is one of the oldest and largest Wiccan groups in the United States. They also state that much of the recent growth in Wicca and neo – Paganism has been among women. (Sanders xiv)

Where would someone look to find followers of Wicca and Pagans? They can be found anywhere and everywhere. The actual number of Wiccan and Pagan followers in the United States changes constantly, but in 1999 Helen Berger, a sociologist who spent ten years as a member of the neo – Pagan community, estimated that there are between 150, 000 and 200, 000 Pagans in the United States. It is suspected that there are many more among the ranks of Pagans today. Berger’s census also found that California has the highest amount of Pagans living within its boundaries at 15.7 percent, followed by Massachusetts at 7.6 percent, and New York at 7.3 percent. (Sanders xiv)

While there were many contributors to the construct of Wicca since the 1890’s, there was one man, who in 1954 wrote and published Witchcraft Today, and that man was Gerald Gardner (1884 – 1964) . Even though Druidism, Witchcraft, and other forms of Paganism were originally oral traditions, their revival is attributed to written text. (Clifton 14 – 15)

Very little is known about Gerald Gardner except for what is public record. He was a civil servant for the United Kingdom, and spent most of his career in Britain’s Asian colonies before he retired and settled in southern England. Gardner was one of the many who thought it more prestigious to have learned the “craft”, a term used for Witchcraft, an elder of one’s own family. Gardner didn’t claim to have learned Wicca from an elder of his own family, but did claim to have learned it from elders with family ties that went way back many generations. For most people in the Pagan community, it was well know that Gardner was considered a bit of a pervert due to his tendency toward bondage and ritualized punishment. It came through in his writings and ideas of practice, but the resurgence of “the craft” is mainly attributed to him. The people of Britain have always made changes to religions to try and make them their own, but Wicca is the only religion that originated in the United Kingdom. (Clifton 14 – 15)

Wicca is generally a solitary religion and seventy percent of its followers are solitary, taking personal responsibility for their own religious practice, rather than following an authority figure. Without a strict set of beliefs, “each practitioner can add or subtract beliefs at will, ” this is a part of what makes Wicca so popular. (Sanders 5)

Now I will continue this paper on three main reasons that I found the most compelling reasons for people of all walks of life to be drawn to Wicca and Paganism, beginning with a concern for the Earth.

The fear of Global Warming and preserving what we now have for future generations is a major common concern among contemporary Pagans. Most of modern society has lost an important connection with nature. In some cases there is even a fear of nature. To be fearful of the natural world, in which we as human beings came from, just as all life has, is quite a cause for alarm. When the system of Wicca was originally developed, its focus was on fertility, just as the ancients were focused on fertility. As history has shown, fertility was a main concern for all people in ancient times.

Life was hard for our ancient ancestors and fertility of the land, animals, people, etc. was the only way for them to continue life and surviving. With human fertility becoming less of a concern in modern times because of improvements in science, the focus has now shifted to nature. This change is another way in which Wicca and Paganism can remain a positive religion. It is a religion that recognizes change and changes with it. If something can’t change with the times, it will get left behind and become history.

The American mainstream religions have done very little to foster concern for nature. Never, have I heard of any sermons given on how people should be encouraged to care for the environment, be good caretakers of nature, and preservation of natural resources. This again, leads many to view Paganism and Wicca more approvingly. (Sanders 22)

Paganism also acknowledges nature by following the cycles of the seasons and life. Pagans and Wiccans are encouraged to live their lives by looking to nature as their guide. They live in the here and now as opposed to living and planning for the end of life. Through this view of nature, Wiccans and Pagans acknowledge their connection to all life and the greater cosmos. Many mainstream religious writers believe that honoring nature is not enough for religion or life because it contains violence and brutality. (Harvey 187) This worldview on life and nature is the basis for Wiccans and Pagans to believe in no absolute good or evil. All things in nature are good and evil at the same time and therefore it applies to life as well.

The second reason for the attraction to Paganism and Wicca is empowerment for women. The Christian church has treated women like “second – class citizens” for much of its history. This treatment of women is also prevalent in much of the Western world as well. (Sanders 22) Many women have become quite discontent with the Christian church. When women have expressed an interest in becoming more involved in the church, they are usually directed to make coffee and teach Sunday school. With the concerns of equal rights coming more and more to the forefront in our society, how do the patriarchal religions expect women to remain subservient? (Sanders 22)

For the last several thousand years of patriarchal religions domination of the Western world, large numbers of women have been searching for a spiritual existence free from the patriarchal dogma. With Wicca’s emphasis on Goddess worship, it attracts those women who want to find a spiritual side to their feminism. (Adler 207 – 24)

The feminist views of women have been the main driving force pushing Wicca to be accepted as a religion. Not all Wiccan groups are feminist though. Most Pagans and Wiccans have a more moderate view of the feministic ideas. Feminist Wiccan groups have dropped a lot of common beliefs in the Pagan community in favor of an all female belief system. By doing such things as only recognizing the female deities and eliminating the male deities, they are alienating themselves from the rest of the Pagan and Wiccan community. (Adler 180 – 81)

Many women have become quite discontent with the Christian church. When women have expressed an interest in becoming more involved in the church, they are usually directed to make coffee and teach Sunday school. With the concerns of equal rights coming more and more to the forefront in our society, how do the patriarchal religions expect women to remain subservient? (Sanders 22)

One doesn’t need to look very hard to see the atrocities that have been committed against women in history by patriarchal societies. One common saying in modern Pagan communities that can be found imprinted on t – shirts and bumper stickers is, “Don’t forget the burning times.” This refers to the days of the infamous witch-hunts. Malleus Maleficarum (The Hammer of Evildoers) published in 1486/87 by Jacob Spenger and Heinrich Krämer was the authoritative witch hunter’s manual. One key phrase from this manual that modern Pagan writers like to quote is: “All witchcraft comes from carnal lust, which in women is insatiable.” (Clifton 100) This “authoritative” work also stated that women were created from the bent rib of Adam, therefore women are “imperfect animals” if they are even animals at all. (Pearson 302)

In the Malleus Maleficarum, inquisitors, the ones who were authorized to verify involvement in witchcraft, were informed that guilty women would make sexual pacts with Satan. Therefore, after this pact was made, any event in the local community that disrupted the well being of the people was most certainly caused by a witch in their ranks. (Pearson 302 – 3)

When the inquisitors were in search of a “witch”, one could be found quite readily. More often than not, the accused was just a woman that someone had a grudge against. Many also speculated that these “witches” might have been highly learned women, such as early scientists. Because of the ridiculous information contained in the Malleus Maleficarum on how to proceed with the “trials” of the accused, there generally was “no mistake” of finding them guilty. Guilty women and a few men as well, were relatively few in the colonies of America. On the other hand, in Europe the numbers of the accused were astronomical. Imagine the amount of people that lost their lives due to the feelings of resentment of some sort or other, such as the amount of land they owned or a person’s general success. Many Wiccans and Pagans feel that the amount of people who were actually true witches during these “trials” was closer to none. (Gibson 112 – 18)

The final main reason that I would like to point out for the attraction of Wicca and Paganism is the attraction of the supernatural. While Pagans and Wiccans accept the belief in an unseen world, forces, and entities, many, if not all, Christian churches, in these modern times, ignore this belief. In many cases, a person could stir up quite a bit of trouble for themselves by stating a belief in an unseen world in the Christian church. (Sanders 23 – 26)

Reading ones future by using tarot cards and runes are very popular forms of divination among Pagans and Wiccans. There are many other popular forms of divination and occult sciences such as the use of crystals. Even though many of these beliefs forms were allowed by Christianity in their early years of development, now these systems have no place in Christianity. Many people have speculated when and why this shift occurred. Modern science has been trying to validate these occult sciences for quite some time now, but with limited success. The simple fact that the occult sciences are being tested gives valid support in their existence. (Handbook of Contemporary 425)

There are still many things in the world that can’t be explained by modern science. In the acknowledgement of this fact is where modern Pagans revel. It still gives room for belief in the ideas of fairies, mythical beings, and other such beliefs.

Discussions of the supernatural will quickly conjure up visions and ideas in relation to recent popular movies such as Harry Potter, The Seeker, Lord of the Rings, and many, many other movies. While these movies and books quickly catch the imagination, their similarities to actual supernatural occurrences are very, very limited. For the most part, these movies and books are purely fantasy. Even so, there have been some Christian based groups that are in opposition of these forms of entertainment. They believe that it sways people, especially children, to take an interest in Wicca and Paganism. (Handbook of New 459 – 60)

As Catherine Edwards Sanders, a Christian journalist, points out, “most Wiccans [and Pagans] have thought more seriously about spirituality and some of life’s big questions than many in the secular and even Christian cultures. They have not been content to skate through life seeking the gods of fashion, peer pressure, or materialism, reserving religion for weekends and special holidays.” (30)

Most Pagans and Wiccans actually view their lives as being interconnected with the rest of the world as a whole. They realize that there are, in fact, fewer events in their lives through this interconnection with the rest of the world.

With the impending end of the Mayan calendar in 2012, there have been many theories in reference to the end of the world. In fact, recently the “dooms day” movies have been coming out more and more frequently. One can only speculate that as 2012 draws nearer, the apocalyptic world movies and theories will by coming out at a frantic pace.

In the Wiccan and Pagan groups though, ideas of the world coming to an end are not so prevalent. Many think that the date of 12 December 2012 will be a beginning of a ‘New World Age.’ Many experts believe that this will be an age of peace and interconnection with the rest of the world and beyond for the next 5, 200 years. The experts are also saying that the ‘veil’ that separates our world from the spirit world will be lifted. The descendents of the Ancient Mayan’s say that we are already in the twenty – five year timeline of this change. (Rennison np.)

This information of the coming change according to the Mayan calendar is something that modern Pagans and Wiccans are looking forward to.

In conclusion, is there a rise in the Wicca and Pagan belief system? Given the research, the answer would definitely be a resounding yes. The movement is very broad and difficult to pin down, but it has been noticed. Many authors and professionals are calling on others to try and do research on the subject. With others taking an interest in the movement, maybe someone or maybe a group of individuals will come forward with some new views or theories on this movement. With these new views and theories we can only hope to find a definite reason for this shift.

Until then, there will be many I’m sure who will take on this daunting task. There are hundreds of theories already studied or in the process of being studied. I’m sure that there are many other ideas out there that have not yet been discussed or found in the public forum. With the case of the ancient Mayans, their descendants have said that there is plenty more information that they are in possession of, but have yet to let the rest of the world know about it. Whether there is more information yet to come remains to be seen.

I’m sure that there other ancient civilizations out there that have possessed knowledge or information, now lost. Unfortunately, just as these civilizations have disappeared, so has their immediate knowledge of this information. They did leave behind recordings of information that are in the processes of being deciphered and theories investigated. The only problem is that many individuals in the modern world have a very difficult time believing what the ancients were saying. This in turn leads to very different ideas in what is being told, many times the information is right there, but many misinterpret the information only because the obvious is just too difficult to comprehend.

Footnotes:
Works Cited:

Adler, Margot. Drawing Down the Moon Witches, Druids, Goddess-Worshippers, and Other Pagans in America. New York: Penguin (Non-Classics) , 2006. Print.
Berger, Helen A., Evan A. Leach, and Leigh S. Shaffer. Voices from the Pagan Census A National Survey of Witches and Neo-Pagans in the United States (Studies in Comparative Religion) . New York: University of South Carolina, 2003. Print.
Clifton, Chas S. Her Hidden Children: the Rise of Wicca and Paganism in America. Lanham: AltaMira, 2006. Print.
Gibson, Marion H. Witchcraft Myths in American Culture. New York: Routledge, 2007. Print.
Handbook of New Age (Brill Handbooks on Contemporary Religion) . New York: Brill Academic, 2007. Print.
Handbook of Contemporary Paganism (Brill Handbooks on Contemporary Religion) . New York: Brill Academic, 2009. Print.
Harvey, Graham. Contemporary Paganism Listening People, Speaking Earth. New York: NYU, 2000. Print.
Pearson, Joanne. Belief Beyond Boundaries Wicca, Celtic Spirituality and the New Age (Religion Today-Tradition, Modernity and Change) . Grand Rapids: Ashgate, 2002. Print.
Sanders, Catherine. Wicca’s Charm Understanding the Spiritual Hunger Behind the Rise of Modern Witchcraft and Pagan Spirituality. Wheaton: Shaw, 2005. Print.
“Susan Rennison’s Website.” Susan Joy Rennison’s Website. Web. 18 Dec. 2009. .

Let’s Talk Witch – Ever Wonder Where The Grimoire Came From & Why We Keep One?

Ever Wonder Where The Grimoire Came From & Why We Keep One?

The religious practices upon which Wicca is partially based were primarily an oral tradition passed down to neophytes by more experienced practitioners. It’s said that small groups of practitioners met in secret and would possess little knowledge of the whereabouts or practices of other groups. This was done for protection, so that if one group was discovered there would be no way for the members to reveal or disclose the whereabouts of other practitioners. Unfortunately, this fragmented approach has left us severely wanting in the area of verifiable information. It is very difficult to piece together the rites and rituals of an oral tradition when the practitioners are scattered and disjointed and few written records exist. Consider this excerpt from the Preface to the Book of Shadows as recorded by Doreen Valiente, who adapted selected works of Gerald Gardner, considered by many to be the father of modern Wicca:

Keep a book 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, for if
found in their hand of
write they may well be
taken and tortured. Each
shall guard his own
writing and destroy it
whenever danger
threatens. Learn as much
as you may by heart, and
when danger is past,
rewrite your book if it be
safe. For this reason, if
any die, destroy their book
if they have not been able
to for an’ it be found ‘tis
clear proof against them,
and “ye may not be a
witch alone,” so all their
friends be in danger of
torture. So destroy
everything not necessary.
If your book be found on
you ‘tis clear proof against
you alone and you may be
tortured. Keep all thoughts
of the cult from
your mind an’ say you had
bad dreams, a devil
caused you to write this
without your knowledge.
Think to yourself “I know
nothing. I remember
nothing. I have forgotten
all.” Drive this into your mind …

While this preface has never been proven to be authentic, it is certainly a fascinating representation of the threat of capture that many witches experienced.

When so much information is missing, it becomes our responsibility to rewrite the rituals and legends as they relate to our modern experience. We may never go back, only forward.

Judy Ann Olsen, A Witch’s Grimoire, Create Your Own Book of Shadows

The Wicca Book of Days for Saturday, September 12th

Book of Shadows

In Wiccan terminology, “Book of Shadows: may have two meanings. Firstly, it may refer to the handbook of Wiccan practices and lore, first published in 1959, that was compiled by the founder of Gardnerian Wicca, Gerald Gardner (1884 -1964). And, secondly it may describe a personal notebook kep by any Wiccan (into which he or she may first have hand-copied information from the coven’s collective Book of Shadows), in which the details of rituals, spells and other magickal workings and observances are detailed and recored. A personal Boook of Shadows should never be ready by anyone other than its owner.

Buy a Book

If you do not own one or have filled the pages of your existing Book of Shadows, why not seek out an appropriate blank book today? Its appearance is a matter of preference, but it should be sturdy enough to hold an wealth of words and symbols.

—The Wicca Book of Days

Selena Eilidh-Ash

The Ardanes: The Old Laws of Wicca

By Patti Wigington, About.com

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

Valiente had suggested a set of rules for the coven, which included restrictions on public interviews and speaking with the press. Gardner introduced these Ardanes – or Old Laws – to his coven, in response to the complaints by Valiente.

One of the largest problems with the Ardanes is that there is no concrete evidence of their existence prior to Gardner’s revealing them in 1957. Valiente, and several other coven members, questioned whether or not he had written them himself – after all, much of what is included in the Ardanes appears in Gardner’s book, Witchcraft Today, as well as some of his other writings. One of Valiente’s strongest arguments against the Ardanes – in addition to the fairly sexist language and misogyny – was that these writings never appeared in any previous coven documents. In other words, they appeared when Gardner needed them most, and not before.

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

How Witchcraft Works – Wicca

How Witchcraft Works

by Lee Ann Obringer

Wicca

Wicca, a modern Pagan religion that worships the Earth and nature, was established in the 1940s and ’50s by Gerald Gardner. Gardner defined witchcraft as a positive and life-affirming religion. The central Wiccan theme is, “if it does no harm, do your own will.” Gardner also ascribed to this definition many witchcraft practices and skills that had existed for centuries and been part of many different religions and cultures. These practices included such things as divination (foreknowledge), herblore, magic and psychic abilities. Modern witchcraft in Britain, Europe, North America and Australia all evolved based on the Gardnerian definition and belief system.

No Devil

Wicca has no belief in a Devil and does not subscribe to the Christian idea of Hell, so the idea that modern witches worship the devil is nonsense. There are many conflicting definitions of “Wicca” and “witch,” and even modern-day witches don’t all agree on how to define themselves and their religion. Most, however, call themselves witches and their religion Wicca. There are actually several Wiccan traditions now that have varying beliefs, all loosely based on the Gardnerian ideals. Most of what we cover in this article is based on the Gardnerian tradition.

Magickal Energy

The Wiccan belief is that when witches become one with the deities through rituals, they become in tune with the overall life force or cosmic energy. This allows the witch to somewhat control that energy (meaning the energy from themselves and their environment) and direct it for “personal” change through magick.

The theory follows the scientific concept that all matter vibrates with its own energy. The speed of that vibration is dictated by the movement of the molecules that make up the object. Whether the object is solid or not is also determined by the movement of the molecules. According to the book “Spellworks for Covens,” energy from the witch’s body also has a vibration — both a physical rate of vibration and a spiritual rate of vibration. During power-raising rituals, witches believe that the molecules from both their physical and spiritual sides meld together to increase their overall energy and create a pathway for energy to flow through them. In order not to deplete their own personal energy stores, they can also pull energy from the Earth and sky.

Source:

howstuffworks

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

By Ravine Masters

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

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

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

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

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

_____________________________________

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

Ezine Articles

Let’s Talk Witch – Rites of Passage

Rites of passage are rituals that mark important moments in the wheel of human life. The birth of a child, coming of age, the death of a loved one, marriage, and eldership are five rites of passage that immediately come to mind. At the birth of a child, Wiccans welcome his spirit into the world. This process often includes an introduction to all the elements and a blessing.

When that child comes of age, he has the right to become a fully recognized adult member of the community and begin participating fully in ritual (if he so wishes). The coming-of-age ceremonies vary from culture to culture but generally include elements of learning, initiation, and social affirmation. At this time, magickal tools are often presented as gifts and he is now expected to be responsible for them.

The marriage (or handfasting) ceremony allows the community to witness and support the adult’s choice of a life partner and links two spirits into a harmonious one (in which neither individual is lost). A magickal marriage often includes jumping over a broomstick or sword at the end of the ritual. This rite marks passage into a new life together and also fosters fertility.

Eldership honors a person’s wisdom and contributions to the community. Croning ceremonies are usually celebrated when the witch has completed her second Saturn Return (at the age of about fifty-eight to sixty). Some things do get better with age, and magick is certainly one of them. The Neo-Pagan community does not view old age as a detriment; it is respected and the insights that old witches offer are gratefully accepted.

At the end of a witch’s life, her spirit is ushered on to its next form of existence. This ritual is typically called a Summerland rite. At this gathering, people open the circle for the spirit of that individual to join them in one last dance and song, and to say their farewells. In this way, the circle provides peace and closure, trusting that everyone will meet again in another life.

Source:
“The Everything Wicca & Witchcraft book’

Author: Skye Alexander

Repudiating Bad Wiccan History

Repudiating Bad Wiccan History

Author: Zan Fraser

The problem is that we Wiccans have inherited two sets of history. One is the history shared by the persons of the world around us, recognized as an academic and intellectual discipline, and based upon consensus agreement as to demonstrable facts. The other is what I call the “Wicca Fantasy-Land” version of European history.

Wicca Fantasy-Land is without question a colorful and dramatic place, dominated as it is by a malignant and pervasive Institution of Villainy (the medieval Church) , countered by a bold and oppressed culture of Paganism, and by Pagans who band into defiant pockets reminiscent of the organizers of the Warsaw Ghetto Uprising or the French Resistance during World War II.

There are English kings who secretly keep to the Old Pagan Ways and who sympathetically guard and preserve Pagans; there are even English kings who bravely end their own lives as a Magical Sacrifice to the Old Gods to preserve the Ancient Ways. There are gallant women like Aradia and Joan of Arc who lead armed forays against the evil forces of the Inquisition to liberate captured Pagans. And there are countless devout Witches who meet in covens of thirteen, under threat of mortal danger, to worship the Horned God of Witches and to count out the seasons of the year.

It makes a really good story, with the disadvantage of not being true- or at least not really true in the manner in which it is invariably presented.

Wicca Fantasy-Land made its way into our collective history at a time well before there was even Wicca.

Margaret Murray was a respected British Egyptologist at the turn of the twentieth century, whose notes and observations upon archeological digs in Egypt are apparently still thought worthwhile. In the 19-teens, she turned her attentions to European history, producing The Witch-Cult in Western Europe in the early 1920s. Here she offered the startling (for its time) opinion that those called “Witches” during the medieval period were actually continuing the old Pagan Faith of Europe, meeting in covens of thirteen under a Master or High Priest who impersonated the God of Witches- the Horned Forest-God called Pan or Cernunnos.

The Church demonized this Deity into the Christian Devil and (according to Murray’s thinking) the rest of the Middle Ages (including the 300 years Burning Times) represented an on-going series of efforts on the part of the Church to destroy this stubborn Paganism. Murrray went on to elaborate upon her theories in two subsequent books- The God of the Witches and The Divine King in England.

Discussing Murray can be tricky, because she produced some penetrating insight into medieval history as it pertains to Witches (and therefore to the spiritual, if not actual genealogical, descendents of medieval Witches- modern Wiccans) . Her basic observation- that Paganism did not die out suddenly and completely at the Conversion of Europe, but actually continued for some time after, sometimes under threat of violence (Charlemagne proscribed death for any Saxons who continued to worship the sun, trees, and rocks) – was revelatory for its time, but is now understood as a given to researchers of the Middle Ages (especially researchers of the Pagan variety) .

Her insight that the European Devil represents a demonized version of the Horned Forest-God (known by many names, in endless local variations) was likewise a thunderbolt of perception, now also part of the bedrock of Pagan and Wiccan medieval understanding. For reasons such as these, the eminent and formidable historian Anne Llewellyn Barstow (in Witchcraze: A New History of the European Witch Hunts Pandora Publishing, 1994, p. 83) credits Murray for her detection of “ancient ‘folk religious’ practices throughout the Western witchcraft material.”

Barstow also finds in comparative studies with Russian sources support for Murray’s basic theory that Satan represents in perverse form the “lost God (s) ” of Western Europe. Likewise, in his Introduction to Ecstasies: Deciphering the Witches’ Sabbath (Pantheon Books, 1991, p. 9) the brilliant researcher Carlo Ginzburg discerns a “core of truth” and a “correct intuition” to Murray’s work.

Be this as it may- Murray is now considered discredited in the academic and scholastic world. Every serious historian on the subject throughout the twentieth century has concluded that she pushed her theories far too far- well beyond what evidence supports. Beginning with Harvard professor Kittredge in the latter 1920s, and continuing through Robbins, Briggs, Cohn, Russell, Kors and Peters, and including Barstow and Ginzburg- all have found that Murray finally reached to absurd and unsustainable lengths.

The decisive nail was struck in the early 1960s, with Elliot Rose’s A Razor for a Goat: A Discussion of Certain Problems in the History of Witchcraft and Diabolism (University of Toronto Press, 1962) , wherein he systemically blew apart Murray’s thesis bit by bit.

For the better part of the twentieth century, however, Murray was widely held almost as a sibyl breathing discernment into the murky cauldron of medieval history- so much so that it was her article on “witchcraft” that appeared in the Encyclopedia Britannica in the 1950s, when Gerald Gardner was writing Witchcraft Today.

Desiring to include an account of what many at the time thought “true” Witchcraft history in his volume, Gardner turned to Murray’s works. Therefore (at a time when they were already called into question) , Murray’s theories and highly unique recounting of European Witchcraft made their way into the founding book of the current Wiccan and Neo-Pagan movement.

Through Gardner, tales of the Divine Sacrifice of William Rufus and the Witcheries of the Countess of Salisbury (mistress to the secretly Pagan Edward III) circulated into the publishing of Doreen Valiente and Patricia Crowther, thence outside the Gardnerian line to Sybil Leek and Alex Sanders, thence to the Farrars- thence to Wicca at large.

Despite the fact that Rose devoted a special chapter in A Razor for a Goat (in the 1960s, one notes) to Gerald Gardner’s assertions of medieval “Wiccan history” as regards Murray’s interpretations, Margaret Murray’s “Wicca Fantasy-Land” version of European history continues to circulate throughout American Paganism. How else to explain the presentation offered at a well-known gathering this summer, wherein one who advertised himself by his Third-Degree Initiatory Tradition status, as well as by (it must be admitted) his forth-coming Llewellyn publication, produced a talk chock-full not only of outright mistakes (he incorrectly placed Edward III and the Burning Times in the 1200s; Edward lived in the 1300s and the Burnings do not start until the 1400s) , but of pure, unreconstructed Murrayism- the same Murrayism discredited decisively since the 1960s.

Despite treating his audience to a opening establishing the unique and special quality of Third-Degree Initiates- indeed ho-ho-ho-ing the very idea that a non-Initiated Wiccan bereft of Initiatory Training even counted as a “Wiccan” (thereby specifically invalidating self-directed, self-Initiated Wiccans such as myself) and referring at one point to himself and his “peers” with a smug self-regard that frankly rankled me- and despite much reference to his forth-coming Llewellyn volume (apparently on a subject different from that of this particular talk, giving me every confidence that it will be a far-better researched project) – I found the gentleman’s presentation to be an alarming mish-mash of outright error and wild “Wiccan Faerey-tales, ” offered without substantiation as genuine history.

The Countess of Salisbury was a Witch! Edward III founded the Order of the Garter as a secret Witches’ Coven! He charged its knights with the protection of Witches against the Inquisition! – (Despite that fact that Murray’s fanciful re-interpretation of the Order of the Garter is one of the areas specifically disproved by Rose, with no one presenting persuasive evidence to the contrary since- and despite the fact that the Inquisition was never really that powerful in England- and despite the fact that few people actually cared about punishing Witches in the 1300s, in many ways the last truly Magical era of the Middle Ages.)

The gentleman continued- the Knights Templars were closet Ceremonial Magicians, preserving the Secrets of Magic from the Inquisition! – (Never mind that the Knights broadcast themselves as a Christian order akin to monks, and were perceived as such throughout Europe) . The Masons delivered the Templars from destruction, saving the ancient wisdom of Ceremonial Magic! (This last contains all sorts of mistakes.

It ignores the historical reality that the Templars were deliberately taken unawares, leaving very few to be “saved”; that the majority of the Templars were without question killed; that the reason for their assault was without question the seizure of their properties, rather than an effort to destroy Ceremonial Magic; that the Masons as such do not come into existence until the early 1700s; and finally that there is no need for the Templars to preserve Ceremonial Magic, as Ceremonial Magic is preserved very nicely in the medieval grimoires of Bacon and Agrippa and Paracelsus.)

The part of the man’s presentation that bothered me the most was his projection of modern (Initiatory) Wicca into the medieval past. Wiccan Witch-Queens wear garters- therefore one can tell that the Countess of Salisbury was a Wiccan Witch-Queen, as she wore a garter! (Never mind that many people of the fourteenth century probably wore garters as a means of keeping their leggings straight.) Initiatory Wiccans maintain Books of Shadow- therefore medieval Witches kept Books of Shadow! – Despite the fact that few medieval Witches could probably read or write.

These Books of Shadow were in constant danger of being destroyed by the Inquisition, erasing forever the secrets of Witchery- never mind that many, many grimoires are plainly in circulation and that the “secrets of the Witches’ Craft” (far from being so closely guarded as to be in danger of vanishing) are in fact well-known enough in Elizabethan England (I assume through the avenue of oral folk-culture) that playwrights such as Shakespeare and Jonson compose plays around them.

My point finally is not to diss a bad historical presentation, but to decry the situation whereby such outmoded stuff can be peddled as a “Wiccan History-lesson.” We Wiccans are in the kind of odd position that knowledgeable observers have actually discredited much of what we assert and allege as our “Historical past”. If our movement is to receive respect in the world, we need a history that can withstand scrutiny, as well as movement-participants educated enough to separate fact from plausible supposition from outright nonsense.

Regrettably this means we must abandon a lot of what our founding elders declared to us was our past; we must locate ourselves in the genuine records of medieval Europe established by scholars such as Kittredge and Robbins and Russell (et al) .

We must insist upon elders who can deliver a reasonable review of European Witch-History and we must foreswear the colorful (but unsupportable) Murayite/ Gardnerian “Wicca Faerey-tales” that have hitherto been our history tomes.

Let’s Talk Witch – Back to the Basics, Your Book of Shadows

Celtic & British Isles Graphics

Let’s Talk Witch – Back to the Basics, Your Book of Shadows

A Book Of Shadows

If you practice magick mainly alone, your Book of Shadows will be among your most valued tools. There are Books of Shadows of all kinds, from dark leatherbound volumes with pentagrams engraved in gold leaf on the front to equally effected ones scribbled in old school notebooks.

Many magickal practitioners have a large book of unlined paper in which they record spells they have created themselves, any particularly beautiful chants they write or speak and personal associations for different herbs, flowers and crystals. They may also record the names of those who need healing and the dates when healing was sent.

Other sections describe seasonal celebrations, wisdom received during full-moon meditation and other times of power. Some practitioners will create lists of protective angels and pre-Christian deities whose qualities form a focus for different strengths and qualities.

It can be incredibly useful to have to hand details of a particular incense mix created when you threw lots of ingredients into your mortar and it smelled fabulous.

There may be a chant you created one morning at a sacred site high on the moorlands when the sky was blue and you had the place almost to yourself (if you don’t count the children and the dog).

Even if you do buy a leather bound book, as your Book of Shadows, keep a notebook for your enroute scribbles (in a waterproof bag with a waterproof pen for days when the sky is not so blue).

Keep a back-up of any charts or lists you develop on computer and a back-up CD in case you ever lose your book–for the contents are more precious even than the book itself.

Make time at least weekly to update it and express your insights, while you are waiting for a candle or incense to burn through at the end of the spell. As such a time you will find that you are especially open to prophetic abilities, and the most down-to-earth among us may write beautiful chants when inspired by a particular ritual or spell.

Keep your Book of Shadows safe and only share its insight with those who will respect your tradition. One day it will become a heirloom of great spiritual worth.

The name “Book of Shadows” is also given to the formal handwritten reference book that is held by the High Priestess of a coven. Gerald Gardner, who founded the Gardnerian tradition, believed that the Book of Shadows, or grimoire, should be hand-copied from teacher to student, and some covens still adhere to this practice.

Repudiating Bad Wiccan History

Repudiating Bad Wiccan History

Author: Zan Fraser

It makes a really good story, with the disadvantage of not being true- or at least not really true in the manner in which it is invariably presented.

Wicca Fantasy-Land made its way into our collective history at a time well before there was even Wicca.

Gardnerian Traditional Witchcraft –B.14. Skyclad (1953)

B.14. Skyclad (1953)
It is important to work naked from the start, so it becometh as second nature, and no thought of “I have no clothes” shall ever intrude and take your attention from the work. Also, your skin being so accustomed to unconfinement, when power is given off the flow is more easy and regular. Also, when dancing you are free and unconfined. . . .
And the greatest of all, the touch of the body of your beloved thrills your inmost soul, and so your body gives out its utmost power; and then it is most important of all that there is not the slightest thing to divert the attention, for then the mind must seize and mold the power generated, and redirect it to the desired end with all the force and frenzy of the imagination.
It has been said that no real knowledge may be gained our way, that our practices are such that they can only lead to lust; but this is not really so. Our aim is to gain the inner sight, and we do it the most natural and easy way. Our opponents’ aim is ever to prevent man and woman from loving, thinking that everything that helps or even permits them to love is wicked and vile. To us it is natural, and if it aids the Great Work it is good.
‘Tis true that a couple burning with a frenzy for knowledge may go straight to their goal, but the average couple have not this fire. We show them the way, our system of props and aids (i.e., magic ritual). A couple working with nothing but lust will never attain in any case; but a couple who love each other dearly should already be sleeping together, and the first frenzy of love will have passed, and their souls will already be in sympathy. If the first time or two they do stay a while to worship Aphrodite, ’tis only a day or two lost, and the intense pleasure they obtain only leads them again to the mysteries of Hermes, their souls more attuned to the great search. Once they have pierced the veil they will not look back.
This rite may be used as the greatest of magics if it be done with both partners firmly fixing their minds on the object and not thinking of sex at all. That is, you must so firmly fix your mind on your object that sex and all else are naught. You inflame your will to such an extent that you may create a strain on the astral such that events happen.

Gardnerian Traditional Witchcraft – B.6. Of the Ordeal of the Art Magical (1953)

B.6. Of the Ordeal of the Art Magical (1953)
Learn of the spirit that goeth with burdens that have not honour, for ’tis the spirit that stoopeth the shoulders and not the weight. Armour is heavy, yet it is a proud burden and a man standeth upright in it. Limiting and constraining any of the senses serves to increase the concentration of another. Shutting the eyes aids the hearing. So the binding of the initiate’s hands increases the mental perception, while the scourge increaseth the inner vision. So the initiate goeth through it proudly, like a princess, knowing it but serves to increase her glory.
But this can only be done by the aid of another intelligence and in a circle, to prevent the power thus generated being lost. Priests attempt to do the same with their scourgings and mortifications of the flesh. But lacking the aid of bonds and their attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. Monks and hermits do better, as they are apt to work in tiny cells and coves, which in some way act as circles. The Knights of the Temple, who used mutually to scourge each other in an octagon, did better still; but they apparently did not know the virtue of bonds and did evil, man to man.
But perhaps some did know? What of the Church’s charge that they wore girdles or cords?

Gardnerian Traditional Witchcraft – A.2. Drawing Down the Moon (1949)

A.2. Drawing Down the Moon (1949)
High Priestess stands in front of Altar, assumes Goddess position (arms crossed).
Magus, kneeling in front of her, draws pentacle on her body with Phallus-headed Wand, invokes, “I Invoke and beseech Thee, O mighty Mother of all life and fertility. By seed and root, by stem and bud, by leaf and flower and fruit, by Life and Love, do I invoke Thee to descend into the body of thy servant and High Priestess [name].”
The Moon having been drawn down, i.e., link established, Magus and other men give Fivefold Kiss:
(kissing feet) “Blessed be thy feet, that have brought thee in these ways”;
(kissing knees) “Blessed be thy knees, that shall kneel at the sacred altar”;
(kissing womb) “Blessed be thy womb, without which we would not be”;
(kissing breasts) “Blessed be thy breasts, formed in beauty and in strength”;
(kissing lips) “Blessed be thy lips, that shall speak the sacred names.”
Women all bow.

If there be an initiation, then at this time the Magus and the High Priestess in Goddess position (Arms Crossed) says the Charge while the Initiate stands outside the circle.

No, I haven’t left yet, I’m sorry, lol!

I have a collection of old documents some have been seen on the net, others’ haven’t. Most of the documents have been moved over to disc. I had a moment to catch my breath and drug some of the discs out last night. I ran across one that I am getting ready to put on here. It is about Gerald Gardner and a collection of writings that were written down by one of his followers. There was never an official Book of Shadows for the Gardnerian Traditional Witchcraft. So you can imagine any piece of writing that was contributed to Gardner was considered very sacred.

Some of the writing Gardner contributed to an ancient clandestine witch cult, which he claimed to have been initiated into. However, modern researchers have concluded that it was composed by Gardner. The text shows influences from English and Celtic Folk-lore, the Enochian system of John Dee, Thelema, the Golden Dawn, Stregaria, Tantric Yoga, the KJV Bible and even Kipling.

I know some revere Gardner as being the father of Wicca, the traditional Witch. I am thinking it so I might as well say it. How do you become the father of Wicca and then proclaim yourself to be a Witch at the same time? Curious. No matter how you feel about the man, love him or hate him. It is very seldom that you have the opportunity to look into someone’s thoughts and beliefs.. I think these few pages will give you an idea of how Gardner thought.

There is a lot of material on this site. But there is no cold, hard information from those who played an important part in our history. That is going to change. When I run across such information from now on, I am going to place it on the site. I know the Elders have probably already read the material. But we have several generations of new witches coming up. They need to know. If we don’t show the info to them and tell them, then who will.

The Law of the Power

The Power shall not be used to bring harm, to injure or control others. But if
the need rises, the Power shall be used to protect your life or the lives of
others.

The Power is used only as need dictates.

The Power can be used for your own gain, as long as by doing so you harm none.

It is unwise to accept money for use of the Power, for it quickly controls its
taker. Be not as those of other religions.

Use not the Power for prideful gain, for such cheapens the mysteries of Wicca
and magick.

Ever remember that the Power is the sacred gift of the Goddess and God, and
should never be misused or abused.

And this is the law of the Power.

(* Wicca – S. Cunningham)

Thirteen Books Every Wiccan Should Read

By Patti Wigington, About.com

Now that you’ve decided you want to learn about contemporary Wicca or another modern Pagan path, what should you read? After all, there are literally thousands of books on the subject — some good, others not so much. This list features the thirteen books that every Pagan should have on their shelves. A few are historical, a few more focus on modern Wiccan practice, but they’re all worth reading more than once. Bear in mind that while some books may purport to be about Wicca, they are often focused on NeoWicca, and do not contain the oathbound material found in traditional Wiccan practice.

Adler, Margot: Drawing Down the Moon²

If you want to learn about birds, you get a field guide about birds. If you want to learn about mushrooms, you get a field guide to mushrooms. Drawing Down the Moon is a field guide to Pagans. Rather than offering up a book of spells and recipes, Margot Adler presents an academic work that evaluates modern Pagan religions – including Wicca – and the people who practice them. The work is based on a survey the author took over two decades ago, but the information within is still a worthy read. Drawing Down the Moon makes no apologies for the fact that not all Wiccans are full of white light and fluff, but instead tells it like it is. Adler’s style is entertaining and informative, and it’s a bit like reading a really well-done thesis paper.

Buckland, Raymond: Complete Book of Witchcraft

Raymond Buckland is one of Wicca’s most prolific writers, and his work Complete Book of Witchcraft continues to remain popular two decades after it was first published – and for good reason. Although this book represents a more eclectic flavor of Wicca rather than a particular tradition, it’s presented in a workbook-like format that allows new seekers to work through the exercises at their own pace, learning as they go. For more seasoned readers, there’s a lot of useful information as far as rituals, tools, and magic itself. This book is a classic, and well worth picking up.

Cunningham, Scott: Wicca – A Guide for the Solitary Practitioner

The late Scott Cunningham wrote a number of books before his untimely death, but Wicca: A Guide for the Solitary Practitioner remains one of the best known and most useful. Although the tradition of witchcraft in this book is more Cunningham’s eclectic path than any other tradition, it’s full of information on how to get started in your practice of Wicca and magic. He goes into depth about tools, how and why they are used, ethics, and the concept of god and goddess. If you’re interested in learning and practicing as an individual, and not necessarily jumping into a coven right off the bat, this book is a valuable resource.

Curott, Phyllis: Witch Crafting

Phyllis Curott is one of those people who makes me glad to be Pagan — because she’s really normal. An attorney who has spent her life working on First Amendment issues, Curott has managed to put together a really useful book. Witch Crafting is not a collection of spells, rituals or prayers. It’s a hard and fast look at magical ethics, the polarity of male and female in the divine, finding the god and goddess in your everyday life, and the pros and cons of coven life vs. solitary paths. Curott also offers up a very interesting take on the Rule of Three. Whether you’re a new student of Wicca, or a veteran, Witch Crafting is worth reading more than once.

Eilers, Dana: Pagans and the Law – Understand Your Rights

Dana D. Eilers spent many years facilitating an event called Conversations With Pagans, and from that she wrote a book entitled The Practical Pagan. She then drew on her experience as an attorney to write Pagans and the Law: Understand Your Rights. This book goes into depth about precedents in religious discrimination lawsuits, how to protect yourself if you may be a victim of workplace harassment, and how to document everything if your spirituality is leading someone to treat you unfairly. Eilers is an outspoken woman who has a lot of great advice worth listening to.

Farrar, Janet & Stewart: The Witches’ Bible

[p]The first section of this book is Eight Sabbats for Witches. It goes into depth on Sabbat rites, and the meanings behind the holidays are expanded on. While the ceremonies in The Witches’ Bible are the Farrars’ own, there’s a heavy influence of the Gardnerian tradition, as well as Celtic folklore and some other European history. The second half of the book is in fact another book, The Witches Way, which looks at the beliefs, ethics, and practice of modern witchcraft. Despite the fact that the authors are a bit conservative by today’s standards, this book is an excellent look at the transitioning concept of what exactly it is that makes someone a witch.

Gardner, Gerald: Witchcraft Today

Gerald Gardner is the founder of modern Wicca as we know it, and of course of the Gardnerian tradition. His book Witchcraft Today is a worthy read, however, for seekers on any Pagan path. He discusses paganism in Europe, as well as the so-called “witch cult”, and goes on to demonstrate how many of history’s notable names are connected, one way or another, to what we know today as witchcraft. Although some of the statements in Witchcraft Today should be taken with a grain of salt — after all, Gardner was a folklorist and that shines through in his writing — it’s still one of the foundations that contemporary Wicca is based on. For its historical value, few things beat this book.

Hutton, Ronald: Triumph of the Moon

Triumph of the Moon is a book about Pagans by a non-Pagan, and Hutton, a highly respected professor, does an excellent job. This book looks at the emergence of contemporary Pagan religions, and how they not only evolved from the Pagan societies of the past, but also owe heavily to 19th-century poets and scholars. In fact, Hutton points out that a good deal of what we consider “ancient” Pagan practice can be attributed to the novelists and romantics of the late Edwardian and early Victorian era. Despite his status as a scholar, Hutton’s breezy wit makes this a refreshing read, and you’ll learn far more than you ever expected to about today’s Pagan religions.

Morrison, Dorothy: The Craft – A Witch’s Book of Shadows

Dorothy Morrison is one of those writers who doesn’t hold back, and while her book The Craft is aimed at beginners, she manages to create a work that can be useful for anyone. Morrison includes exercises and rituals which are not only practical, but teaching tools as well. Despite its focus on the lighter side of witchcraft, it’s a good starting point for anyone trying to learn about Wicca, and how to create your own rituals and workings. Morrison also has written a number of other books, including a companion work to this one.

Russell, Jeffrey: A History of Witchcraft

Historian Jeffrey Russell presents an analysis of witchcraft in an historical context, from the early days of Medieval Europe, through the witch craze of the Renaissance, and up into modern times. Russell doesn’t bother trying to fluff up the history to make it more palatable to today’s Wiccans, and takes a look at three different kinds of witchcraft — sorcery, diabolical witchcraft, and modern witchcraft. A noted religious historian, Russell manages to make an entertaining yet informative read, as well as accepting that witchcraft in and of itself can in fact be a religion.

The Ardanes: The Old Laws of Wicca

By Patti Wigington, About.com

Were the Ardanes ancient knowledge, or written in the 1950s?

You can read the complete text of the Ardanes below:

The Old Laws

(1961)

[A] The Law was made and Ardane of old. The law was made for the Wicca, to advise and help in their troubles. The Wicca should give due worship to the Gods and obey their will, which they Ardane, for it was made for the good of the Wicca, As the [5] Wicca’s worship is good for the Gods, For the Gods love the Wicca. As a man loveth a woman, by mastering her, so the Wicca should love the Gods, by being mastered by them. And it is necessary that the Circle, which is the Temple of the Gods, should be truly cast and purified, that it [10] may be a fit place for the Gods to enter. And the Wicca should be properly prepared and purified, to enter into the presence of the Gods. With love and worship in their hearts they shall raise power from their bodies to give power to the Gods, as has been taught us of old, [15] For in this way only may man have communion with the Gods, for the Gods cannot help man without the help of men.

[B] And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest shall support her as the representative of the God, And the High Priestess shall choose whom she [20] will, if he have sufficient rank, to be her High Priest), For the God himself, kissed her feet in the fivefold 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. So he resigned his lordship to her. But the Priestess should [25] ever mind that all power comes from him. It is only lent when it is used wisely and justly. And the greatest virtue of a High Priestess is that she recognizes that youth is necessary to the representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the Coven so decide in Council, For the true [30] High Priestess realizes that gracefully surrendering pride of place is one of the greatest of virtues, and t hat thereby she will return to that pride of place in another life, with greater power and beauty.

[C] In the days when Witchdom extended far, we were free and worshipped in All their Greatest Temples, but in these unhappy times [35] we must hold our sacred mysteries in secret. So it be Ardane, that none but the Wicca may see our mysteries, for our enemies are many, And torture looseth the tongues of many. It be Ardane that each Coven shall not know where the next Coven bide, or who its members are, save the Priest and Priestess, [40] That there shall be no communication between them, save by the Messenger of the Gods, or the Summoner. Only if it be safe, may the Covens meet, in some safe place, for the great festivals. And while there, none shall say whence they come, or give their true names, to the end that, if any are tortured, in their agony, they can [45] not tell if they know not. So it be Ardane that no one may tell any 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 to our foes, nor may they tell where the Covenstead be, or where is the Covendom, [50] or where be the meeting s or that there have been meetings. And if any break these laws, even under torture, The Curse of the Goddess shall be upon them, so they never reborn on earth, And may they remain where they belong, in the Hell of the Christians.

[D] Let each High Priestess govern her Coven with Justice and [55] love, with the help of the advice of the elders, always heeding the advice of the Messenger of the Gods, if he cometh. She will heed all complaints of brothers, and strive to settle all differences among them, but it must be recognized that there be people who will ever strive to force others to do as they will. [60] They are not necessarily evil, and they often do have good ideas, and such ideas should be talked over in council. And if they will not agree with their brothers, or if they say, “I will not work under this High Priestess,” it hath always been the old law to be convenient for the brethren, and to void disputes, any of the Third [65] may claim to found a new Coven because they live over a league from the Covenstead, or are about to do so. Anyone living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his intention and on the instant void his dwelling and remove to the new Covendom. Members of the old Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new boundaries. Those of the Craft who dwell outside both Covendoms may join either indifferent, but not both, though all may, if the Elders [75] agree, meet for the Great Festivals, if it be truly in peace and brotherly love. 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 ardane.

[E] If you would Keep a book let it be in your own hand of write. [80] Let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another, for if it be found in their hand of write, they well may be taken and enjoined. Each should guard his own writings and destroy it whenever danger threatens. Learn as much as you may by heart, and when danger is [85] past, rewrite your book an it be safe. For this reason, if any die, destroy their book if they have not been able to, for an it be found, ’tis clear proof against them, And our oppressors well know, “Ye may not be a witch alone” So all their kin and friends be in danger of torture. So ever destroy anything not necessary. [90] If your book be found on you. ’tis clear proof against you alone. You may be enjoined. Keep all thoughts of the Craft from your mind. Say you had bad dreams; a devil caused you to write it without your knowledge. Think to yourself, “I know nothing. I remember nothing. I have forgotten everything.” Drive this [95] into your mind. If the torture be too great to bear, say, “I will confess. I cannot bear this torture. What do you want me to say? Tell me and I will say it.” If they try to make you speak of the brotherhood, Do NOT, but if they try to make you speak of [100] impossibilities, such as flying through the air, consorting with the Christian Devil, or sacrificing children, or eating men’s flesh, to obtain relief from torture, say, “I had an evil dream. I was not myself. I was crazed.” Not all Magistrates are bad. If there [105] be an excuse they may show mercy. If you have confessed aught, deny it afterwards; say you babbled under torture, you knew not what you did or said. If you are condemned, fear not. The Brotherhood is powerful. They may help you to escape, if you stand steadfast, but if you betray aught, there is no hope for you, in this [110] life, or in that which is to come. Be sure, if steadfast you go to the pyre, Dwale will reach you. You will feel naught. You go but to o Death and what lies beyond, the ecstasy of the Goddess.

[F] ‘Tis probable that before you are enjoined, Dwale will reach you. [115] Always remember that Christians fear much that any die under torture. At the first sign of swoon, they cause it to be stopped, and blame the tormenters. For that reason, the tormenters themselves are apt to feign to torment, but do not, so it is best not to die at first. If Dwale reaches you, ’tis a sign that you have a friend somewhere. [120] You may be helped to escape, so despair not. If the worst comes, and you go to the pyre, wait till the flames and smoke spring up, bend your head over, and breath in with long breaths. You choke and die swiftly, and wake in the arms of the Goddess.

[G] To void discovery, let the working tools [125] be as ordinary things that any may have in their houses. Let the Pentacles be of wax, so they may be broken at once. Have no sword unless your rank allows you one. Have no names or signs on anything. Write the names and signs on them in ink before consecrating them and wash it off immediately after. Do not Bigrave them, [130] lest they cause discovery. Let the colour of the hilts tell which is which.

[H] Ever remember, ye are the Hidden Children of the Gods. So never do anything to disgrace them. Never boast, Never threaten, Never say you would wish ill to anyone. If you or any not in the Circle speak of the Craft, [135] say, “Speak not to me of such. It frightens me. ‘Tis evil luck to speak of it.” For this reason: the Christians have spies everywhere. These speak as if they were well affected, as if they would come to Meetings, saying, “My mother used to go to worship the Old Ones. I would that I could go myself.” 4 To these ever deny all knowledge. [140] But to others ever say, “‘Tis foolish men talk of witches flying through the air; to do so they must be light as thistledown,” and “Men say that witches all be bleared-eyed old crones, so what pleasure can there be in witch meetings such as folk talk on?” Say, “Many wise men now say there be no such creatures.” Ever [145] make it a jest, and in some future time, perhaps the persecution will die, and we may worship safely again. Let us all pray for that happy day.

[I] May the blessings of the Goddess and the God be on all who keep these laws which are Ardane.

[J] If the Craft hath any Appanage, let all brothers guard it, and help to keep it clear and good for the Craft, and let all justly guard all monies of the Craft. But if some brothers truly wrought it, ’tis right that they have their pay, an it be just, an this be not taking [5] money for the use of the Art, but for good and honest work. And even the Christians say, “A labourer is worthy of his hire.” But if any brotherswillingly for the good of the craft without pay, ’tis but to their greater honour. So it be Ardane.

[K] If there be any disputes or quarrels among the brethren, the [10] High Priestess shall straight convene the Elders and enquire into the matter, and they shall hear both sides, first alone, then together, and they shall decide justly, not favouring the one side or the other, ever recognizing that there be people who can never agree to work under others, but at the same time there be some people who [15] cannot rule justly. To those who ever must be chief, there is one answer, “Void the Coven and seek an other, or make a Coven of your own, taking with you those who will to go.” To those who cannot rule justly, the answer be, “Those who cannot bear your rule will leave you,” for none may come to meetings with those with whom they are at [20] variance; so, an either cannot agree, get hence, for the Craft must ever survive. So it be Ardane.

[L] In the olden days when we had power, we could use our Arts against any who ill-treated any of the Brotherhood, but in these evil times, we may not do so, for our enemies have devised a burning [25] 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 priests’ spells and Masses, and this be chiefly by giving money and rich gifts to receive his favour, for their Alther Greatest God [Greatest God of all] is ever in need of Money. [30] But as our Gods need our aid to make fertility for men and crops, So the God of the Christians is ever in need of man’s help to search out and destroy us. Their priests tell them that any who get our help or our cures are damned to the Hell forever, so men be mad for the terror of it. But they make men [35] believe that they may scape this hell if they give victims to the tormenters. So for this reason all be forever spying, thinking, “An I can but catch one of the Wicca I will scape this fiery pit.” But we have our hidels, and men searching long and not finding say, “there be none, or if they be, they be in a far country.” [40] 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 people to one of ours, still they care not; they have many thousands, while we are few indeed. So it is Ardane that none shall use the Art in any way to do ill [45] to any, howevermuch they have injured us. And for long we have obeyed this law, “Harm none” and nowtimes many believe we exist not. So it be Ardane that this law shall still continue to help us in our plight. No one, however great an injury or injustice they receive, may use the Art in any to do ill or harm any. [50] But they may, after great consultations with all, use the Art to prevent or restrain Christians from harming us and others, but only to let or constrain them and never to punish, to this end. Men say, “Such an one is a mighty searcher out and persecutor of Old Women whom he deemeth to be Witches, [55] and none hath done him Skith [harm], so this be proof they cannot, o r more truly, that there be none,” 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 seize, or because they had none to bribe the searchers. And many have died [60] because they were scolding old women, so much so that men now say that only old women are witches, and this be to our advantage, and turns suspicion away from us. In England ’tis now many a year since a witch hath died the death, but any misuse of the power might raise the Persecution again; so never break this law, [65] however much you are tempted, and never consent to its being broken. If you know it is being broken in the least, you must work strongly against it, and any High Priestess or High Priest who consents to it must be immediately deposed, for ’tis the blood of the Brethren they endanger. Do good, an it be safe, and only if [70] it be safe, for any talk may endanger us.

[M] And strictly keep to the Old Law, never accept money for the use of the art. It is Christian priests and sorcerers who accept money for the use of their Arts, and they sell Dwale and evil love spells and pardons to let men scape from their sins. [75] Be not as these. Be not as these. If you accept not money, you will be free of temptation to use the Art for evil causes.

[N] You may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure you harm none. But ever let the Coven debate the matter at length. Only if all are satisfied that none may be harmed [80] may the Art be used. If it is not possible to achieve your ends one way without harming any, 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 breach this law. So it be Ardane.

[O] ‘Tis adjudged lawful an anyone need a house or land, an none will [85] sell, to incline the owner’s mind to be willing to sell, provided it harmeth him not in any way, and that the full worth is paid, without haggling. Never bargain or cheapen anything which you buy by the Art. So it be Ardane.

[P] It is the Old Law and the most important of all Laws [90] that no one may do or say anything which will endanger any of the Craft, or bring them in contact with the law of the land, or the Law of the Church or any of our persecutors. In any disputes between the brethren, no one may invoke any laws but those of the Craft, or any Tribunal but that of the Priestess and the Priest and the [95] Elders. And may the Curse of the Goddess be on any who so do. So it be Ardane.

[Q] It is not forbidden to say as Christians do, “There be Witchcraft in the Land,” because our oppressors of old made it Heresy not to believe in Witchcraft, and so a crime to deny it, which thereby put [100] you under suspicion. But ever say “I know not of it here, perchance they may be, but afar off. I know not where.” But ever speak so you cause others to doubt they be as they are. Always speak of them as old crones, consorting with the Devil and riding through the air. But ever say, “But how may men ride through the air an they be not [105] as light as thistledown?” But the curse of the Goddess be on any who cast any suspicion on any of the Brotherhood, or speaks of any real meeting place, or where any bide. So it be Ardane. [R] Let the Craft keep books with the names of all Herbs which are good for man, and all cures, that all may learn. But keep [110] another book with all the Banes [poisons] and Apies. and let only the elders and trustworthy people have this knowledge. So it be Ardane. [S] And may the Blessings of the Gods be on all who keep these Laws and the Curses of both God and Goddess be on all who break them So it be Ardane. [The following two sections were added after 1960.] [T] Remember the Art is the secret of the Gods and may only be used in earnest and never for show or vainglory. Magicians and Christians may taunt us, saying, “You have no power. Do magic before our eyes. Then only will we believe,” seeking to cause us to betray our Art before them. 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. [U] It ever be the way with women, and with men also, that they ever seek new love, nor should we reprove them for this, but it may be found to disadvantage the Craft, as so many a time it has happened that a High Priest or High Priestess, impelled by love, hath departed with their love; that is, they have left the coven. Now, if a High Priestess wishes to resign, she may do so in full Coven, and this resignation is valid. But if they should run off without resigning, who may know if they may not return w within a few months? So the law is, if a High Priestess leaves her coven, but returns within the space of a year and a day, then she shall be taken back, and all shall be as before. Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away. If she returns not at the end of a year and a day, then shall the coven elect a new High Priestess. Unless there be a good reason to the contrary. The person who has done the work should reap the benefit of the reward, Maiden and deputy of the High Priestess.

Footnotes

My Lady Epona points out that this is precisely what Charles Cardell had claimed; that is, this paragraph is a response to Cardell, and so it was probably inserted into the Craft Laws after the run-in with the Cardells and Olive Green in 1959. This again is an indication that Gardner did not promulgate the Craft Laws as a document for the Book of Shadows until about 1960, when Mr. Q was initiated.

Oathbound

By Patti Wigington, About.com

Definition: In modern Wicca and Paganism, when something is oathbound, it simply means that it is information which may not be revealed to people who have not been initiated into a particular tradition. What information is oathbound will vary from one tradition to the next. In Gardnerian Wicca, nearly everything is oathbound — which is why if you see someone sharing information about the practices of a Gardnerian coven, you should be suspicious; they’re either passing along information that is not Gardnerian, or they’re someone who has broken their oath of secrecy. In other traditions, some practices are oathbound but others are not. Typically, the more emphasis a tradition places on initiations and lineage, the more information will be considered oathbound. Wicca, in its original form, was considered a “mystery religion,” so there are some pieces of knowledge which are never meant to be shared with outsiders.

Examples:

When Willow was asked by a reporter about the practices of her coven, she was unable to reveal the information, because it was oathbound material.

Gardnerian Wicca

By Patti Wigington, About.com

Origins of the Gardnerian Path:

Gerald Gardner launched Wicca shortly after the end of World War II, and went public with his coven following the repeal of England’s Witchcraft Laws in the early 1950s. There is a good deal of debate within the Wiccan community about whether the Gardnerian path is the only “true” Wiccan tradition, but the point remains that it was certainly the first. Gardnerian covens require initiation, and work on a degree system. Much of their information is initiatory and oathbound, which means it can never be shared with those outside the coven.

The Book of Shadows:

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

Gardnerian Wicca in the Public Eye:

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

Gardner’s Work Comes to America:

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

Because Gardnerian Wicca is a mystery tradition, its members do not generally advertise or actively recruit new members. In addition, public information about their specific practices and rituals is very difficult to find.

	azjennyb on Spell For Thursday – Fig…
	Monica Williams on A Laugh for Today
	Rev. Lady Carla Belt… on Regular Posts
	emooref496ec4a83 on Regular Posts
	Rev. Lady Carla Belt… on Merry meet dear Sisters, Broth…
	Rev. Lady Carla Belt… on Merry meet dear Sisters, Broth…
	Rev. Lady Carla Belt… on Back to Posting Tomorrow

Wicca, Witchcraft or Paganism?

What’s the Difference, Anyway?

Paganism is an Umbrella Term

Not All Pagans are Wiccans

Think of it this way:

What About Magic?

Ever Wonder Where The Grimoire Came From & Why We Keep One?

The Wicca Book of Days for Saturday, September 12th

Book of Shadows

Buy a Book

The Ardanes: The Old Laws of Wicca

How Witchcraft Works

Wicca

No Devil

Magickal Energy

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

Let’s Talk Witch – Rites of Passage

Let’s Talk Witch – Back to the Basics, Your Book of Shadows

A Book Of Shadows

The Law of the Power

Thirteen Books Every Wiccan Should Read

Adler, Margot: Drawing Down the Moon2

The Ardanes: The Old Laws of Wicca

The Old Laws

Footnotes

Oathbound

Gardnerian Wicca

Origins of the Gardnerian Path:

The Book of Shadows:

Gardnerian Wicca in the Public Eye:

Gardner’s Work Comes to America:

Adler, Margot: Drawing Down the Moon²