The Effects the Full Moon Has On Us

Just A Thought On Remembering Our Ancestors

I feel it is important to remember Lady Abyss during a Samhain celebrations, so I bring you an article she wrote in 2013.

I wasn’t going to torture you today with any of my comments. But I have been surfing the web for cartoons (it is actually hard to find good cartoons). I am beginning to think I should never leave the site. I ran across a few images that made my eyes water and then I was taken back centuries ago.

The images were of witches or accused witches tied to a stake and burning. Another was of a woman on a plank being dunked into the water. If you know me well, you know I can talk an hour or two on our ancestors. But what happened today moved my soul. Perhaps in all the hustle and bustle, I had forgotten for a moment what this season is all about. It is the Witches’ New Year but it is also a time to remember our ancestors.

For me, remembering my ancestors is both joyous and heartbreaking. I am into genealogy and was able (thanks to a dear friend) to trace my roots back to Ireland. Knowing where you came from can be a good thing or if your a witch, not so good. I know you are scratching your heads over that one, right? What I mean is, I know how witches were treated in Ireland. Persecuted. Then they sailed to the New World to escape the torment and the persecution. But unfortunately, they didn’t. They were found out and the same thing they were trying to escape confronted them again. No peace whatsoever. What kind of life did they have?

Most of my ancestors were healers. I have ran across a few that were hanged as witches. That makes my blood curdle. Their blood flows through my veins today. I know that for sure. There are times I have flash backs to my ancestors’ time. To see and experience one of your kin being hanged is one of the worse things in your life. You can see it plainly but you are powerless to do anything about it. When the flashback is over, I cry and cry. Why were people so ignorant and judgmental back then? Why couldn’t they just let the witches live in peace?

Perhaps if history didn’t happen the way it did, we wouldn’t have what we do now. Perhaps it was a test of some kind for our ancestors. I know they had to have unbelievable faith, courage and enormous amount of love for our Religion and our Goddess.

One of the reasons I can talk about our ancestors for hours is because I admire them so much. I know what they sacrificed for us. When accused of being a witch, they could have simply turned their backs and denied it. But they didn’t. I know they didn’t want to die anymore than the next person. But sadly enough they did. Some were killed and others went underground to protect our Religion. To ensure it would be passed on from one generation to the next. Everyone of them took risks so we could have what we do today.

This time of the year is very special to all of us. Don’t get caught up in all the festivities and forget what it is really about, remembering our ancestors. We owe them so much. And we never can repay the debt we owe them. But we can remember them. I believe remembering and honoring is the greatest way we can say “Thank You” to them for all they have given us.

Without our ancestors and their sacrifices, we wouldn’t have our Religion. This Samhain, hold the memories of your ancestors dear to your heart. Remember them and give them the honors they deserve. They have given us so much.

In the honor and remembrance of all

our ancestors.

Thank the Goddess for them.

Doing What the Book Says: A Cautionary Tale

Doing What the Book Says: A Cautionary Tale

Author: Bronwen Forbes

I was young, I was a shiny new Pagan, the Internet – which made contacting my fellow religionists as easy as calling my mom – was about ten years away from being invented, and by gosh I was going to perform this solitary sabbat exactly as The Book told me to! (And no, I’m not going to tell you which “The Book” it was. It would only embarrass me further and wouldn’t do the now-deceased author’s reputation any good. Okay, okay I’ll give you a hint somewhere below) : By the time I’d finished my ritual, I’d nearly burned the house down – a house that included my dog, four cats, and my born again Christian (now ex) husband.

But I learned a valuable lesson that night, a lesson that I see more and more new Pagans ignoring these days:

Books (and now the Internet) are no substitute for practical, hands-on experience with a group of like-minded people. But allow me to continue my illustration:

The Book said I needed a cauldron for this ritual, so I found a really cute brass one at Pier One – it even had soldered-on brass feet which I thought was particularly important – it’d be up off the hideous pumpkin orange shag carpet in my den because Gods forbid I scorch the hideous pumpkin orange shag carpet. The Book said to pour about an inch and a half of rubbing alcohol into the cauldron. And light it.

And, Gods help me and my now ex-husband who was sleeping – oblivious to the ritual and the fire – in the next room and the dog and the cats, I lit it.

The Book didn’t say (or maybe I missed that part) that this ritual had been designed to be performed outside. Outside where, theoretically, a six-foot column of flame shooting out of a brass cauldron wouldn’t be quite so much of an issue. Naturally, The Book didn’t say anything about having a pot lid or sand nearby to smother the flames, so I had no way to douse the tall bonfire that was pretty much the same shade as the hideous pumpkin orange shag carpet.

The Book also didn’t say that the cauldron would, ideally, be cast iron, and not soldered brass bits. Any intelligent, experienced ritualist could have told me that, but I didn’t know any other ritualists yet – intelligent or otherwise – so I was on my own. And it finally dawned on me that I was in big trouble when the solder attaching one of the cauldron legs melted from the heat, causing the pot to tip sideways.

I now had about four feet of flame at about a forty to forty-five degree angle from the floor. I’m just damn lucky it didn’t tip so far that the alcohol poured out onto the aforementioned lovely orange shag carpet. As it was, some of the individual threads were a little black and crunchy if you examined them too closely.

Eventually, the inch and a half of rubbing alcohol burned itself out. Subdued, I finished the rest of the ritual as quickly as possible, put my things away, and crawled into bed beside my still-sleeping spouse. All that was left to deal with was the interesting conversation the next day.

Him: How did that black stuff get on the ceiling in the den? It looks like soot.

Me: I have no idea, dear.

Him: And the carpet looks like it’s singed or something.

Me: Really? I hadn’t noticed.

Funny? Yes. Stupid and potentially lethal? You betcha. However, the incident made me understand the contemporary wisdom of the old phrase, “You cannot be a witch alone” and I started circling and studying with the nearest group before the next sabbat. (Nice to know I’m not as dumb as I look!)

I am not saying that being a solitary practitioner is a bad thing. Far from it, whether you choose to be so for personal or geographical reasons. I am saying, don’t leave your common sense in the back pocket of your other pants whenever you open a book of Pagan rituals or click on a Pagan how-to website. It’s not common sense to wear a short, sleeveless tunic at an outdoor ritual in January. In Wisconsin. It’s not common sense to fast if you have any sort of blood sugar issue. And it’s sure not common sense to try to set your den on fire just because The Book said to do something a certain way. If I’d been thinking, instead of slavishly following, I’d have had one heck of a less exciting evening – to my benefit. And yes, these are all examples of bad advice I’ve seen in books and online.

If some faceless Pagan authority (me included) writes that you should do something and your gut tells you it’s a bad idea, listen to your gut. Better yet, go find someone who’s actually been in ritual with other people and ask them – and their friends. If, through Witchvox, you can’t find someone in your neighborhood, well, it’s better to go online and ask around rather than suffer frostbite – or burn your house down. Better yet, see if you can spend a few holidays in ritual with them, ask questions, learn how rituals are — and are not — supposed to go.

I’m on a lot of online Pagan forums, and I can’t even begin to count how many posts go something like, “I tried this ritual with my friends last night and now I feel sick and I have the worst headache. What did I do wrong?” Well, did you ground and center beforehand? “No, the ritual didn’t say to.” Did you check to see if you might be allergic to whatever you burned as incense? “Um, no.” Did you eat anything beforehand? “Um, no.” Five minutes asking about these sorts of basics beforehand, either online or at a local Pagan meet up would stop most, if not all, of these sad posts.

I’m also a print journalism major, and my professors are always cautioning me that if something, no matter how preposterous, is written down, people will believe it. This includes you. So we future newspaper reporters need to be extra careful about making sure our stories are as accurate as possible. How do we do that? We confirm through other sources anything we’re told as “fact.”

I cannot advise you too strongly to do the same.

But I learned a valuable lesson that night, a lesson that I see more and more new Pagans ignoring these days:

Books (and now the Internet) are no substitute for practical, hands-on experience with a group of like-minded people. But allow me to continue my illustration:

And, Gods help me and my now ex-husband who was sleeping – oblivious to the ritual and the fire – in the next room and the dog and the cats, I lit it.

Him: How did that black stuff get on the ceiling in the den? It looks like soot.

Me: I have no idea, dear.

Him: And the carpet looks like it’s singed or something.

Me: Really? I hadn’t noticed.

I cannot advise you too strongly to do the same.

The Wiccan Way

By Paul Seymour

Recognizing that there is more than one path to spiritual enlightenment and that Wicca is but one of many, and that Wicca holds within itself the belief that there is more than one type of step set to the spiral dance, find here listed common denominators of the Craft.

That there is above all the Goddess in her three-fold aspect and many are her names. With all her names we call her Maiden, Mother and Crone.

That there is the God, consort and son, giver of strength and most willing of sacrifice.

That and it harm none, do what ye will shall be the law.

That each of her children are bound by the three-fold law and that whatever we create, be it joy or sorrow, laughter or pain, is brought back to us three-fold.

That as she is the mother of all living things and we are all her children, we seek to live in harmony not only with each other, but with the planet earth that is our womb and home.

That life upon the earth is not a burden to be born, but a joy to be learned and shared with others.

That death is not an ending of existence, but a step in the on-going process of life.

That there is no sacrifice of blood, for She is the mother of all living things, and from her all things proceed and unto her all things must return.

That each and everyone of the children who follow this path has no need of another between themselves and the Goddess, but may find Her within themselves.

That there shall not by intent be a desecration of another’s symbols of beliefs, for we are all seeking harmony within the One.

That each person’s faith is private unto themselves and that another’s belief is not to be set out and made public.

That the Wiccan way is not to seek converts, but that the way be made open to those who for reasons of their own seek and find the Craft.

And as it is willed, so mote it be.

From The Lips Of A Witch – Very Moving & Thought Provoking Poem

From The Lips Of A Witch…

Ye of little faith,
no tears for the Witch-
I beseech thee.
For this is my way,
I choose my Path,
and the ground reaches up to greet me.

The sun beats upon me,
tired and weary each step
yet no tears on my face you shall see-
This Witch has no reason to have wept.

In my face
The Witch’s tell tale lines,
each furrow an etch of wisdom gained
Yet no knowledge will you possess
If you strike and cause me pain

I see those things
you turn your back on
Betrayed by your fallen hope
You cannot bend me to your will
or sentence me to beg and grope

So still the fluttering of your hands,
your anger at my faith
I am a Witch, this much is true,
It is my Path- my Fate.

Pull close your heart,
And finally see
the emotion in my face
It is not fear, nor malice there…
just the serenity and grace.

I found my way through
love and light,
I grew to be who I am
It was not hate that got me here,
or fear of the God of Man

I found the Witch within my heart-
Or did the Witch find me?
We are one, and so the same
forever here to be.

So Goddess Bless, and
be true to yours,
and I shall be true to mine…
We’re all sisters and brothers under the skin,
regardless of our Divine.

Wiccan Pictures

NATURAL (OR ‘LOW’) MAGICK

NATURAL (OR ‘LOW’) MAGICK

Once so called because it was the practise of those who worked and lived in the ‘lowlands’…people such as farmers who worked long hours during the day, and had little time to perform elaborate and complicated rituals and ceremonies. Nowadays, Natural Magick has its roots firmly placed in those days- using natural objects during the workings. This less formal genre of practise takes less time and does not need a magickal space or structure to achieve the desired results. Sometimes referred to as ‘folk’ magick, it seems to have a much more common sense approach to magickal workings. The practitioners of this use feathers, stones, gems,herbs, wood, the seasons of the year and moon phases, coupled with their own forces and energies to create and perform a spell. The desired results of such magickal workings can be mundane and simple as well as more spiritual and mental.

Any parts of animals used for the Magick are not procurred by sacrifice, but are things that can be found- such as feathers or bones that are visible on the surface of the ground. The pratise of Natural Magick perserveres to achieve harmony with nature, rather than connecting to the Divine, and is often called ‘the Magick of the Wiccans and Witches’. Visualisation and chanting (incantations or spells) is used in this form of Magick also.

CEREMONIAL (OR ‘HIGH’) MAGICK

High Magick was once called so because it was the practice of those who were ‘above’ farmers and labourers…those people whose station in life determined that they had much more time on their hands. However, it is generally more accepted in modern times to use the term ‘high’ or ‘ceremonial’ magick to describe the magickal workings that use specific rituals and guidlines. The rituals are intricate, and have to follow exact rules and definitions. The people involved in the ceremonies of High Magick call upon entities (and sometimes demons) to do their bidding and will. The guidelines of the ceremonies and rituals may not be deviated from nor changed, as this may cause severe problems. It may also be noted that this genre of Magickal workings requires a group of people, and is not practiced solitary. Magickal spaces are used to confine the Ceremonial Magick- such as the triple circle.

Many practitioners of this Magick use it to connect to the Divine, for enlightenment, and often use complex astrological and numerical charts… the rituals are elaborate and take much time to perform. It has been known for practitioners to use animal sacrifice within the boundaries of ceremonial Magick..but much less so in modern times. This is a very disciplined form of Magick

Magick Itself

Magick itself isn’t black, white, or grey. Magick is simply what it is. It is the intent of the person using the magick that molds it into becoming effectual as ‘good’ or ‘bad’, etc.

Categorising each magickal use as being white or black (or somewhere in between) is difficult. Some magickal practises can go awry, bad things may happen to one person due to not enough forethought…does this make the magick ‘black’? Good intent, nomatter how strong, may not make up for causing harm to another. The way in which you practise is entirely up to the individual- it is what you think you can accept morally and judgementally for yourself. As with all witchcraft, there is no right or wrong- it is whatever makes you most comfortable.

Besom Chant

“Besom, besom long and lithe
Made from ash and willow withe
Tied with thongs of willow bark
In running stream at moonset dark.
With a pentagram indighted
As the ritual fire is lighted;
Sweep ye circle, deosil,
Sweep out evil, sweep out ill,
Make the round of the ground
Where we do the Lady’s will.

Besom, besom, Lady’s broom
Sweep out darkness, sweep out doom
Rid ye Lady’s hallowed ground
Of demons, imps and Hell’s red hound;
Then set ye down on Her green earth
By running stream or Mistress’ hearth,
‘Till called once more on Sabbath night
To cleans once more the dancing site.”

———-
-I understand that this chant was written by Lady Tamara of the WCC.
(However, I have no evidence for this except hearsay, and the fact that
the WCC appears to use it, so I may be wrong.)
-I don’t have a published source for it – but it’s one of those things that
every Witch in town seems to have a copy of.
-There is absolutely NO reason to think of it as traditional Gardnerian or
Alexandrian. However, it’s an example of the kind of thing that finds its
way into a lot of BOSs, regardless of tradition. There appears to be no
equivalent to this in the “standard” BOS, and some people feel a need for
it, so a lot of people have added this chant to their BOS.

Wake Up, Sleepy Heads! GOOD MORNING WOTC! Good Sunday Morning To All!

Good Morning, WOTC! How’s my dearest friends on the planet doing this morning! I hope excellent. It is Sunday morning and guess what? I am waiting on the painters. Yes, they are still here. This was only suppose to last two day and it has turned into three. The place looks fantastic but I feel like the world is passing us by while we are away. And besides, I am stuck watching the painters while they paint. I don’t “watch” “watch” them. I find stuff to tinker with. I go play with some of the animals. Then come back in. I also walk around the yard picking up the mess left from the roofers. Every time I think I have it all picked up, another piece shows up. It is like where is this stuff coming from? I am not complaining even though it sounds like I am. I just thought workers cleaned up after theirselves. And the painters, oh, Goddess! We have got to vacuum and clean the floor. There is little white chips everywhere. One of them, I screamed at the other day. He looked like he had been playing in the mud. I told him to go outside and wipe himself off. Yeah right, I believe when I turned my back he smeared his feet on the rugs. I guess that is just some of the stuff you have to put up with these days. But like I said I am not complaining, just venting, lol! I am thankful everything is almost finished. Two rooms today, my office and the bathroom off the side of it. Surely the painters will be done! I hope! Anyway on to other things……

I was reading in the back, the comments that were left for us. You know I can’t say it enough, I love you! The comments of all the well wishes and, you are the best. You are why I love this place so much. You make the WOTC what it is. And it is the best site on the net because of you all. Thank you so much for your support all these years. Thank you for your friendship and most of all love. You don’t know how much it means to us. You are simply the best! We love you, I love you!

WE LOVE EACH AND EVERYONE OF YOU!

YOU ARE THE BEST!

One more quick thing I want you to check out. A college in Missouri is now recognizing Wiccan Holidays! I do believe the movement is alive and well. Spreading like wildfire. Perhaps in our time, we will see our Religion restored to its rightful place. My husband told me about this yesterday. I have been disconnected from the world, lol! But it didn’t sink in at first. Then I asked him if he told me a college in Missouri was now recognizing Wiccan Holidays? And he said, “Yes!” Well you can imagine what I did. I screamed “YES” at the top of my lungs! We are making progress. Even though we can’t take credit for this, it sure doesn’t mean we can’t celebrate with these Wiccans! Can I get an “Amen?” LMAO! I have always wanted to do that, LOL! But I have provided the link below, check it out if you have a minute……

New Mizzou Student Guide Condemns Exams on Wiccan Holidays

http://www.thegatewaypundit.com/2013/02/new-mizzou-student-guide-condemns-exams-on-wiccan-holidays/

*WordPress’ linker is down*

More Good Morning Comments

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 ANCIENT ART & Common Inquiries

THE ANCIENT ART

Once upon a time, a long time ago, there were people who believed
in laughter, joy and love.   They believed in many deities, but
the most important to them was their Great Mother Goddess.   They
believed in and lived with the powers of Nature. They reveled in
the Wind, the Rain, the Snow and the Sunlight. They marveled at
and revered the changing of the seasons and saw therein great
excitement and wisdom to be gained.   They knew that if they
tended, cared for and loved the Earth, in return She would
provide for, care for and love them.   They saw that all around
them the world was filled with Life, much as their own but in
many different and wonderful forms.   They felt the life of the
flowers, plants and trees and respected them for that life
essence.   They looked about and observed all the many types of
animals and saw that they were kindred to them and loved them.
They felt and observed the great Love of the Goddess all about
them and knew kinship with the Moon.   They were practioners of
The Old Religion, worshipers of The Great Mother.

Witch! The very word instantly invokes visions for each of us,
visions which vary greatly from individual to individual. Many
of these visions, however, are quite false, brought about by many
centuries of severe persecutions, mis-representations, prejudice
and, in recent years, lack of knowledge. Witchcraft! What is it
really?

Witchcraft is the oldest, most irrepressible religion in the
world because it stimulates the intellect, promotes a simple,
practical way of life and, most importantly, is emotionally
satisfying. Its roots lie in the ancient Matriarchal systems of
Goddess worship. A religion of Nature in which the primary
deity is female (The Essence of Femininity, The Earth Mother,
The Great Mother, etc.).

It was easy for the Wise Ones to look at the world around them
and see the great importance of Feminine Principle.   The female
was, indeed, the one who bore the young, perhaps the most
magickal of all events to ancient man.   Then, she played by far
the most important role in rearing the young, being totally
responsible for feeding, for without her milk there was no life
past birth.   She was responsible for the teaching and early care
of the young.   In all youths the greatest comfort and nurturing
love were connected with the mother.   These revelations and
experiences could hardly lead to any other choice than the total
reverence and deification of the female.

Although The Great Mother is the most important deity, Witches
do, generally, recognize many Goddessess and/or Gods and are,
therefore, polytheistic. The tenets of Witchcraft are few but
all-encompassing, for with three simple Universal Observations
all of life can be explained and understood:

Š
1) Reincarnation – Mortality
2) Cause & Effect – Magick
3) Retribution – Morality

Reincarnation enlightens the Witch to the fact that, as we come
to this material world over and over in a series of learning
periods, or lifetimes, we will eventually have to experience all
things, be all things, understand all things. This creates a
great tolerance for other viewpoints in the Witch.

Cause & Effect, and an understanding of it, allows the Witch to
see what makes the world work and how to live most efficiently.
It gives them a great advantage in that it explains the working
of Magick.

Retribution shows the Witch, in graphic terms, that every thought
one might have, every action one may take, is returned in like
kind. This realization forms the basis of the Moral Code of the
Witch.

The Patriarchal Societies which evolved in later times had no
tolerance for the Goddess religions and systematically set out to
destroy the material vestiges, kill or convert the adherents and
wipe out all knowledge of them. They destroyed the temples and
other places of worship, desecrated the sacred groves and
magickal places, attempted to pervert the old deities, mutilated
and totally suppressed sacred art, tore down libraries and burned
books, tortured and killed the practitioners of the Old
Religions, demeaned, persecuted and oppressed women in general
and passed strictly enforced laws which made theirs the State
Religion and forbade all other viewpoints.

Despite the centuries of insidious persecution, deliberate
destruction and perversions at the hands of the Christian
Conspirators, Witchcraft has survived.

COMMON INQUIRIES

I’ve heard the terms ‘White Witch’ and ‘Black Witch’. Can you
explain?

In this connotation, white is referring to Positive, Black is
referring to Negative. A White Witch then is someone who tries
to do Positive or Good things. Black Witch could be a term used
to describe someone who deliberately does Negative or Bad things.
A True Witch believes in the Law of Retribution and would never
deliberately harm anyone or anything or participate in Negative
or Destructive acts.

Is it possible for me to practice Witchcraft and remain a
Christian?

No. The Christian Doctrine states, unequivocally, that
Christians shall have no other Gods before the Christian God.
Christian Doctrine says to believe in any other deities or to
practice any other religion is not only evil but should be
punished by death, specifically naming Witchcraft. The Christian
Doctrine also denies Reincarnation and prescribes punishment for
those who practice Magick.

Devil worship?

Witches do not worship the Devil. Witchcraft predates
Christianity and does not incorporate a belief in the Christian
Devil.

The Wise Ones did deify the Masculine Principle and quite often
He was depicted as The Great Horned God;   Pan, Cernunnos, the
Great Stag, The Green Man.   To the Traditional Witch, the
Masculine Deity (the Goddess’ Consort) is very important, revered
and loved.   He is the perfect Father, the Lord Protector.   The
Horned God of the Witches is loving, kind and good.

Don’t men have difficulty with a supreme female deity? There are
some groups which give equal status to the female and male
deities.

Neo-Pagans are, by definition, people who attempt to live with
the Old Country Ways in a new, modern day manner. And while, in
this modern era, equal status for the deities may be popular, as
it   relates   to Witchcraft it is   historically   incorrect.
Therefore, a group which does not recognize the Goddess as
primary deity is not practicing The Ancient Art. Indeed, they,
generally, know very little about Witchcraft, despite their
claims.   Traditional Dualistic Witches do most emphatically
believe that women and men are equal, but have no trouble
relating to the Goddess.   The Male Witch finds great comfort and
solace in his Great Mother.

Do I have to join a Coven?

No. It is not necessary nor is it desirable for a great many
people. Some people enjoy the support and companionship a Coven
provides, others enjoy solitary worship. The Coven, which is an
extremely close knit worship group, may not be possible for some
because of location, family climate, availability, etc.

Why is Witchcraft secretive?

The horror of the ‘Burning Time’ is still very real to the Witch.
ŠThe past persecutions were severe. Even so, in today’s more
enlightened society the need for complete secrecy has lessened
and many are able to share their beliefs openly. Very few,
however, are willing to expose their very personal and private
religious expressions to others who may not understand.

What do I have to do to become a Witch?

The answer to this question is very simple.   To become a Witch
one must follow the religion of Witchcraft.   To do this one must
believe in the Goddess as primary deity and follow the three
basic tenets.   How simple!   How uncomplicated!   How Pagan!
Everything else concerning witchcraft is simply minor details.
Details that vary from Aspect to Aspect, Coven to Coven and
individual to individual.   The details are relatively personal.
They should not become more important than the basic tenets.   If
you do not understand, believe and practice Witchcraft, you are
not a Witch.   No one can make you a Witch. Reading about it can
not make you a Witch.   An Initiation can not make you a Witch.
Saying you are a Witch, one thousand and fifty two times, can not
make you a Witch.

In the search for your individual path beware of those who would
take advantage of you. Do not fall prey to the unscrupulous
charlatans who would swindle you in a monetary sense (mail-order
courses, charges for teaching or initiations, vows of poverty,
etc.), exploit you sexually or manipulate you for their own
personal ego-trips.

Principles of Wiccan Beliefs

1. We practice rites to attune ourselves with the natural rhythm
of life forces marked by the phases of the Moon and the seasonal
Quarters and Cross Quarter.

2. We recognize that our intelligence gives us a unique
responsibility toward our environment. We seek to live in harmony with
Nature, in ecological balance offering fulfillment to life and
consciousness within an evolutionary concept.

3. We acknowledge a depth of power far greater than that
apparent to the average person. Because it is far greater than ordinary
it is sometimes called ÒsupernaturalÓ, but we see it as lying within
that which is naturally potential to all.

4. We conceive of the Creative Power in the universe as
manifesting through polarity — as masculine and feminine — and that
this same Creative Power lies in all people, and functions through the
interaction of the masculine and feminine. We value neither above the
other, knowing each to be supportive to the other. We value sex as
pleasure, as the symbol and embodiment of life, and as one of the
sources of energies used in magickal practice and religious worship.

5. We recognize both outer worlds and inner, or psychological,
worlds sometimes known as the Spiritual World, the Collective
Unconscious, Inner Planes, etc. — and we see in the inter-action of
these two dimensions the basis for paranormal phenomena and magickal
exercises. We neglect neither dimension for the other, seeing both as
necessary for our fulfillment.

6. We do not recognize any authoritarian hierarchy, but do
honor those who teach, respect those who share their greater knowledge
and wisdom, and acknowledge those who have courageously given of
themselves in leadership.

7. We see religion, magick and wisdom in living as being united
in the way one views the world and lives within it — a world view and
philosophy of life which we identify as Witchcraft — the Wiccan Way.

8. Calling oneself “Witch” does not make a Witch — but neither
does heredity itself, not the collecting of titles, degrees and
initiations. A Witch seeks to control the forces within her/himself
that make life possible in order to live wisely and well without harm
to others and in harmony with Nature.

9. We believe in the affirmation and fulfillment of life in a
continuation of evolution and development of consciousness giving
meaning to the Universe we know and our personal role within it.

10. Our only animosity towards Christianity, or towards any
other religion or philosophy of life, is to the extent that its
institutions have claimed to be Òthe only wayÓ and have sought to deny
freedom to others and to suppress other ways of religious practice and
belief.

11. As American Witches, we are not threatened by debates on the
history of the Craft, the origins of various terms, the legitimacy of
various aspects of different traditions. We are concerned with our
present and our future.

12. We do not accept the concept of absolute evil, nor do we
worship any entity known as “Satan” or “the Devil”, as defined by the
Christian traditions. We do not seek power through the suffering of
others, nor accept that personal benefit can be derived only by denial
to another.

13. We believe that we should seek within Nature that which is
contributory to our health and well-being.

The afore mentioned principles are from the Council of American Witches
circa 1974 .

13 Questions You Should Be Able To Answer After Your Year & A Day Learning Period

Below you will find 13 questions that you should be able to answer at the end of your initial study period. Also are included are answers, not necessarily the right answer, but answers to make you think. The answers are also provided because you have learned so much and perhaps some of the things you might have forgotten. Either way, the answers are just examples and to be used a thought provoking.

1. define and describe a pagan.

“For the pagan and primitive peoples whom Jews and Christians alike
have always reviled as idolaters, the moving air, the fire on the
hearth, the rhythm of the seasons, the bird on the wing, the markings
and movements of the beasts, the streaming waters, the circling
stars … all these, and the works of man’s own hand, are alive with
an intelligible presence. They are symbolic doorways that invite the
imagination through to high experience.”
Theodore Roszak

“It is necessary to treat the animals well, and to regard all things
as if they were living beings who hear and understand.”
Johan Turi,
MITTALUS SAMID BIRRA

In historic times a pagan would have been any number of peoples wor-
shiping nature gods. This worship seems to have been based in pre-
historic forms of religion including shamanism with a pedigree of it’s
oldest forms echoing back more than 30,000 years. Because these
religions were based mostly in tribal cultures emphasizing tradition
rather than sophistication, the sources tend to be entirely oral.
Verbatim memorization, while it’s possessors survive, tends to be a
more exact method of transmitting data than holy texts which can (and
have been) altered or completely changed.

With the complete suppression of the tradition, however, knowledge of
paganism has faded to a faint glimmering of references and supposi-
tion. In modern times a pagan would tend to be someone feeling the
lack of purity, lack of originality, lack of rootedness, lack of
foundation in over-theologized religions whose original message has
been overgrown and altered to suit priestly interests, whose leaders’
preachment is motivated often by self-interest and whose ‘qualifica-
tions’ are primarily glandular and (sick) psychological rather than
illumination.

The pagans I have met are, in general, more sensitive than normal and
‘feel’ the world directly, in contrast to this miasmatic culture which
submerges us in ‘safe’ anonymity, relegating us a guaranteed role as a
consumer unit. The religions that fail to give us more dignity than
that, that fail to foment rebellion against such an insult naturally
lose those more sensitive people. They fail to grant us a path of
rejoining to ourself. A pagan seeks this and it is the very lack of
structure which allows the freedom of thought and feeling and practice
that attracts so many people that have been ‘lost’ by other religions.
In our ‘culture’ traditions regarding the manner of living are rele-
gated to the ‘ignorant’ past and lost. Responding to this need the
neo-pagan will try to re-create a life-enhancing religion open to
individual experience based on whatever gleanings of the ancient forms
are left. Given enough intelligent application and sufficient politi-
cal freedom, a reasonable facsimile, true in spirit and similar in
some forms will evolve. Truly, much of what was lost was priceless
and will never be recovered, but also a great much of what was lost
had decayed beyond recovering so that the last people to suffer under
these benighted superstitions that had once been vital religions,
probably were better off without. We have the opportunity to rebuild,
to renew with vitality, to recover what was good that is still known.
People being what they are, divergence seems to be the rule, yet we
live in a ‘global village’ and cross-reference and cross-fertilization
is inevitable. It is the talent of wicca to seek that which works and
as we relearn what can create a life that is true to the heart we will
share. Given the degree of computer interconnection in our society,
it would not be surprising that techniques rediscovered in one place
would be known world wide within a season, just by word of computer.
It is a time for hard work for what we do now will be what those who
come after will have to build on. The freedom of choice and associa-
tion and abundance of sources almost guarantees that bull in the name
of the gods will quickly get trashed. It is a time for honesty and
genius.

A pagan is a being in a state of becoming.

2. Define and describe a witch.

I would say that a witch is someone belonging to a coven and worship-
ing nature gods. A witch may have special knowledge and powers re-
garding herbal lore, magic, divination, magical flight, separation of
the body and soul, love philters, amulets, exorcism, trance-medium-
ship, hypnosis, communion with god/dess’, communication with spirits,
drawing down the Moon, invocation of good and exorcism of evil influ-
ences, and more, perhaps. The means of producing these results may be
in the traditional circle, guided by a priest and priestess, by chant-
ing, drum-beating, dancing, ritual invocation and supplication.

These powers have been supposed to be special wild or inherited tal-
ents to do evil by intention alone (1) but I feel they are, when
possessed, no more or less than the natural power of life, consciously
directed. This power is automatically controlled daily without our
conscious direction or realization. As our digestion or circulation
function without express thought, the life power is utilized at an
even more basic level to create our life and world. Expressed uncon-
sciously for whim or feat, self-destruction or in creativity, it is
not without us but a part of us, a part of every living cell. Thus,
not only is it a very legal power to us, but to miss to direct it
consciously would be like missing the oars in a rowboat, the doors of
a house. Some people brag that they never read the directions sup-
plied in the package. To avoid discovering the ‘directions’ supplied
with life would seem to be to miss most of the glory of being alive.
(1) Witches were and are supposed to be entirely evil and opposed in
every action to the expression of life. (Surely such a creature would
self-destruct!) This is an expression of the ‘alien’ theory which has
been used by many (ignorant) cultures to explain the presence of evil
and imperfection in a world that is ‘supposed’ to be perfect. It is a
terrifying theory but apparently people would rather be scared silly
than say, “I made a mistake” or “What seems evil to us is just the
natural working of life.” The appellation of ‘witch’ has been given
to Huns, Jews, heretics, and recently to men by some feminists.

3. Are you one of the above or both?
4. If so, say what and why.

I am myself. I am what I do. I have avoided labels for myself and
would not start sticking them onto myself based on the attendance of a
few functions. Precisely, I have not been accepted as an initiate, an
essential step in a tradition oriented to group membership. I am not
a pagan in the sense that, outside of weekly circles, I do not worship
any god or goddess.

5. What do you see as positive in paganism?

I have always felt good in the circle. I have said it previously that
I am happy to be here. But in thinking how to answer this question I
have found some answers that have much reinforced these feelings.
What is here in paganism is unique and precious.

Here there is the encouragement of individuality and also a strong,
positive and unique group identity; this is very rare, especially in
our society.

Here there is spiritual expression within a true construction of
religion and including respect for the need for personal freedom of
expression; this is very rare in any society.

Here there is tradition in a society that has eschewed tradition in
favor of the new, especially new products; yet what is the meaning of
products which have no context?

Here there is honor to each sex in a society that is very divisive and
competitive and generally derisive of everyone especially women. Here
there is a celebration of life in a society that seems to have forgot-
ten where it came from and remains; which if it recognizes nature as
valuable converts it into a prepackaged commodity. Indeed, the value
of nature is a matter of constant debate, a debate that is inevitably
won by those who see value only in dollar signs.

Here there is a group of intelligent people large enough to be inter-
esting yet small enough that each is important, whether one attends,
who one is and especially if one participates in helping, each is
important. All these things are RARE in our society; their conver-
gence here is unique and precious.

6. What do you see as negative in paganism.

I don’t know. I haven’t had any problems so far. The need for secre-
cy is inconvenient in some respects particularly at work and with some
friends who, I am certain, will never be able to grasp the notion
correctly. But then secrets can be kind of fun, too. I have found
the essential facts of paganism not directly accessible but I am
beginning to understand that it is a fairly large subject. (Added 15
June ’89) A certain lack of focus. It is understandable since there
is no central authority to impose goals. Yet is should be possible to
agree on basic needs and goals and though there would be no overseer,
a kind of competition based on comparison of results (apparent in
fests, perhaps). To achieve this, however, we need to understand what
is needed and why. Still there does seem to be a good deal of work
being done in different places. The quality and amount of information
is expanding every year.

7. What is your concept of death?

An incomprehensible, insensible condition concluding our actions here
on earth. A period of summation and consolidation; having shed to the
earth the accumulation of errors and age in the body, one is reborn,
washed clean in the blood of the new life. I particularly like the
idea that it might be something like Scrooge’s Christmas Eve; seeing
and understanding the events of one’s life, then the regrets of unex-
pressed love would be the motive impelling the soul to rebirth.

But then I don’t really know. It might be nothing.

8. What do the following words bring to your mind: god, goddess,
priest, priestess.

God, Goddess, ineffable, incomprehensible being beyond our concept of
good or evil. The notion of sex in gods is our convention to aid
philosophical discussion and to assist in forming an emotional rela-
tionship. (added 15 June ’89) “Maybe something more, rooted in our
nature.”, Daniel’s comment.

Priest, priestess: persons who have made a commitment to further their
religion by their personal effort. Being ordained or initiated and
all that. The sexual distinction is trivial, relatively speaking, of
course. The essential act is that of spiritual guidance and this is
more a matter of training and talent.

9. What are the privileges and obligations of a teacher?

To share knowledge, to have one’s expressions listened to, to enjoy
the responses of one’s students. To be responsible in what and how
things are taught. To admit freely areas of one’s doubt or little
knowledge to be clear in expression and patient in explanation. To

respect and respond to the students efforts as the teacher’s purpose.

10. What are the privileges and responsibilities of a student?

To share knowledge, to enjoy the attendance of a teacher to one’s
education. To work actively toward the development of one’s educa-
tion, to respect the teacher and cooperate and trust, within reason.
The teacher’s responsibilities are greater.

11. What do you seek from Wicca?

A personal path and some help along the way. Friends that don’t say
things like “You don’t believe THAT, do you?”

12. Are you more attracted to the religious or practical side of
Wicca?

I can’t say. My conception of any sincerely religious person is that
he tries to express his convictions into his life. To me, it seems
that the most potent form of prayer is in work. Or like Gurdjieff
said, “Work as if everything depends on work. Pray as if everything
depends on prayer.” It seems to me the lack of practical work leaves
a religion without a skeleton, the rest of the tissue has nothing to
hang on. I would say that the practical side, including much of the
wisdom teachings, should not be separated from the religious except as
a convention to facilitate teaching.

13. Are there any areas of this framework that you particularly wish
to study. What and why.

I’m not sure. Right now I’m just taking it all in in any order what-
ever. I would like to understand the philosophical framework better. Moon lore has happily occupied me this last year
and promises to be a long-continuing interest. The laws and the
social framework of wicca are also very intriguing. My idea now about
ritual work is that it is possibly best as a form of self-therapy, at
least in the beginning, since all of us come to this very demanding
subject full of flaws enough to trip us up constantly unless our
personal peculiarities can be pinned down and dealt with.

A Little Humor for Your Day – Top Thirteen Reasons To Be Pagan

Top Thirteen Reasons To Be Pagan

13. I live for persecution!
12. I’m a night person at heart.
11. We respect our elders…and alders, and willows and oaks.
10. I just love explaining that a pentagram is NOT evil.
9. We do more after midnight than most people do all day!
8. Being burned at the stake is a great way to roast marshmallows.
7. We can talk to Elvis (and he IS dead).
6. You live, you learn, you die, you forget. Then you come back…
5. Double the deities, double the fun!
4. We get more holidays.
3. Brooms get great mileage.
2. We were here first!
1. BELTANE!!!

Your Rune For Monday, February 11th is Uruz

Your Rune For Today

Uruz

Uruz is the Rune of harmony, order and inner strength. Often it marks endings and beginnings of periods in our lives. Uruz also symbolizes your ability to tackle new challenges by confronting them with the powers that lie within you. Opportunities probably abound for you right now.

Spell Casting: The Witches’ Craft

Spell Casting: The Witches’ Craft

Author: Jason Miller (Inominandum)

The Greeks made a distinction between theurgy and thaumaturgy. Theurgy literally means “God working” and refers to spiritual work that leads one into illumination or gnosis. Thaumaturgy means, “wonder working” and refers to the conjuration of spirits, casting of spells, blessing, cursing, curing and harming through practical magick. The balance between these two aspects of the craft has been an issue since the emergence of Wicca in the 1950’s. Does overshadow religion? This debate has been heating up in online and blogs recently due to a story on beliefnet.com by Carl McColman entitled Is Wicca Under a Spell, which deals with both sides of the issue. Many people in the Pagan community that I have spoken with feel that magick and sorcery do the religious aspects of Wicca no good and should be downplayed. Some I have spoken to have no interest in spell-casting at all, or perhaps don’t even believe in practical magick, and thus see this aspect of the craft as an obstacle to Wicca taking its place as a major Western religion. I would like to take this opportunity to present the opposing argument.

What often gets overlooked is that Wicca and Witchcraft are not the same thing. The terms are often used interchangeably but Witchcraft is a craft that can be, but isn’t necessarily, part of a religion. Wicca is most definitely a religion. While not all Wiccan traditions stem by lineage from Gerald Gardner, by and large they use a constellation of terms and beliefs that were first put in place by him and those that came after, thus we can say that we can trace Wicca more or less back to him. Witchcraft is a larger area than this. Isaac Bonewits once provided a breakdown of the types of Witches in America, which can help put this into perspective:

10% Neo-Pagan – Revivalist traditions, including Wicca.
70% Neo-Classical – Those who practice folk magick with mixed Christian and Pagan roots without regard to Witchcraft as a religion.
1-2% Classical village healers who practice completely non-religious folk magick.
1-2% Neo-Gothic – Practitioners of Satanism which is based on the Gothic Witchcraft of the Witch Hysteria Era.
1-2% Family Trads.
1-2% Immigrant Traditions: Pow-wow etc.
10% Practitioners of Vodou, Santeria, etc.

For example one of my ancestors was allegedly a “water witch” who told people where to dig wells. While in Venice I was offered a charm to obtain by a Witch. In both of these cases the Witch in question was a devout Christian. According to this breakdown Neo-Paganism and Wicca account for only %10 of American Witches but even within that scope there are many Witchcraft traditions that make it very clear that they are not Wiccan: The Feri Tradition, The Clan of Tubal Cain and the Cultus Sabbati all represent traditions of the craft that have non-Gardnerian roots, and do not fall under the umbrella of Wicca.

I have an enormous respect for Wicca but I am a Witch, not a Wiccan. I object when the terms are used interchangeably and when Wicca attempts to speak for all Witchcraft. I got involved with the craft during the mid 80’s in North Jersey, just outside of Manhattan. Paul Huson’s Mastering Witchcraft, Herman Slater’s Magickal Formularies, and the little spell books from Original Publications had much more of an influence on my Witchcraft than Scott Cunningham or Ray Buckland. This is not to say that I am not religious: I am. But I learned to use practical magick at an early age and was successful at it. I have traveled all over the world to learn traditional magickal techniques: from New Orleans, to Europe, to Nepal. Today I do magick professionally and consider traditional techniques of spell-working to be just as important as religious and spiritual traditions.

I would argue spell-casting is just as sacred as Wicca and Neo-Paganism and far more ancient and widespread a tradition. So where McColman asks the question: “As publishers produce more books about casting spells, is the spiritual message of Witchcraft getting lost?” I ask the opposite: Is the popular influence of Wicca and Neo-Paganism negatively impacting the tradition of spell casting, or if you will, the Witches’ Craft?

I think it is, on a number of levels. I will give just three examples:

Ethics:

The Wiccan Rede provides a very strong ethical principle for Witches to follow. As such, any mention of curses, jinxes, or harmful magick is frowned upon by the Pagan press. Some take this even further and extend it to spells that influence another’s will or reverse a curse back upon its sender. Very often in modern books I read “A REAL WITCH would never do harmful or coercive magick…” While I can applaud the good intent of these writers, and understand that authors are trying to paint a picture of Wicca that is acceptable to mainstream America, the fact is that this type of magick IS part of a “REAL” Witch’s repertoire. From the lead curse tablets of Greece, to the Gospel of Aradia, to more modern Witches like Sibyl Leek and Andrew Chumbley, cursing and coercion have always been a part of the Craft.

When my teacher taught me my first pieces of harmful magick, I was surprised. I had no interest in harming anyone but she told me, “You have to learn how to harm, in order to learn how to heal. The power comes hand-in-hand.” Apart from that lesson, life has taught me that a curse can be justified, and that in rare instances it can be down right compassionate. It is the use of knowledge that determines whether it is good or evil, not the knowledge itself.

To my mind allowing Wicca’s religious stance to determine what gets printed about traditional Witchcraft is wrong and pollutes the baraka of an ancient art. For instance Paul Huson’s book Mastering Witchcraft is one of the only early books of the craft that deals with the subject of vengeance and attack, and was given a horrible reputation in the Pagan community because of it. I have been to stores that refused to even carry it. One that did felt the need to put disclaimers all over it stating that it was “Not Real Witchcraft.” The book didn’t endorse vengeance and attack. It merely tried to present the full scope of the art it claimed to teach. In doing so, it put the preceding chapter on counter-magic and protection into great context. If anything, the craft teaches personal responsibility. Why then can we not trust readers to make their own ethical decisions about the craft?

Materia:

In the aforementioned article on beliefnet.com, Gardnerian Priestess Judy Harrow, author of Spiritual Mentoring, was quoted as saying:

“I remember once a man solemnly informing me that if a spell calls for, say, blue candles, and the candles are white candles dipped in blue instead of being blue all the way through, the spell will fail or maybe even backfire… People who believe that (magic) power is in ‘the stuff’ will not be able to access the power if ‘the stuff’ is not handy.”

A proficient Witch learns to substitute items that can’t be gotten in time. We also learn the magics of breath, gaze, gesture and incantation that can be cast without materials of any type whatsoever. While I agree that not all the power is in “the stuff, ” there certainly is quite a bit more than many modern writers would have you think. Many modern books make the case that “it’s all in your mind” and that the materials are just props with no real power of their own. This to me is disrespectful to the Witches and sorcerers that painstakingly wrote down formularies and philtres over the centuries. If this was really the case, why bother getting the ingredients right at all? Why not just write down “Devils Shoe Strings” on nine pieces of paper and use them instead of the herb? Try it and see what kind of results you get. Having lived in Nepal and worked with various Ngakpas (sorcerers) and Jankris (shaman) , I can tell you that they take their ingredients very seriously. I can say the same about the Bokors and Root Doctors of New Orleans.

Flying ointment made from mugwort in a carrier oil may be safer, but it is not just as good as one made from hemlock, belladonna, and other baneful herbs carefully mixed and applied. A stone with a hole drilled in it will not work as well as a real hagstone formed by running water. A twig from the backyard will not provide as good a basis for an influence charm as a whole High John root. These things have a tradition that goes back hundred of years and should not be cast aside so easily.

Psychological Reductionism:

Australian sociologist Douglas Ezzy was quoted in the beliefnet.com article regarding the effect of spells themselves:

“In his paper ‘New Age Witchcraft? Popular spell books and the re-enchantment of everyday life, ’ Ezzy notes that spell books ‘encourage individuals to take control of their lives through self-exploration and self-affirmation.’ Furthermore, ‘performing magical spells functions as a way of re-discovering the enchanted and mysterious aspects of life.’”

McColman further interprets this:

“In other words, spells are more than just magical recipes for getting your own way; they are miniature rituals designed to foster a sense of mystery and wonder (what Ezzy calls ‘enchantment’) in everyday life, and to evoke a positive sense of power and hope in the spell-caster’s life. Even if casting a spell doesn’t make you rich or win you love, it could give you hope that such blessings really are possible in your life.“

There are many Pagans and Wiccans that have no interest, belief in, or talent for spell-casting. That’s okay. I don’t believe that Witchcraft was ever meant to be a widespread practice. It may be elitist of me to suggest it, but I don’t think that everyone can cast an effective spell. Some can, some can’t. What we have today however are people drawn to the purely religious and spiritual aspects of Neo-Paganism and mistaking it for Witchcraft. They need to find a way to explain the place of spell-casting in a modern world, so its gets explained away in psycho-babble.

Many teachers today will explain that spells don’t actually offer outer change, only inner change. A spell to help you get a job will perhaps build your confidence but not affect the mind of the interviewer. The claim is that the magick is providing mystery, wonder, and self-affirmation. These are all good things, but it is clear that Witches throughout history did not feel this way about their craft, and neither do I!

I and many others know from experience that a well placed and executed spell can alter future events, affect the mind and spirit of a target or a client, and generally deliver the goods that are traditionally attributed to the craft. The effectiveness of this depends on the ability of the practitioner, knowledge of the art, and skillful application of that power and knowledge. Some people have a talent for practical magic. Some do not. Not so long ago, if you didn’t have a gift or calling for Witchcraft, you would not have been drawn to it. Now that it has become a popular subculture and religion, I wonder if people that don’t have much talent for spell work feel the need to write it off? To be clear I don’t think that you need to practice spellcraft to be a Pagan, or even a Wiccan, but that doesn’t mean we should reduce the classical art of Witchcraft to therapeutic drama.

McColman quotes writer Laura LaVoie as saying: “One of my fears with the spell books is that they send the wrong message to those looking for answers on how to be Pagan.” I have heard her fear echoed often in the Pagan community but very few consider the other side of the coin: Neo-Pagans can sometimes send the wrong message to those that just want to practice Witchcraft.

It’s pretty easy to tell whether a book is religious or is a collection of spells. I find it difficult to believe that someone looking to get a start in a new religion would pick up an Encyclopedia of Spells. On the other hand I do know of many people who came to a spiritual path, Wiccan or otherwise, through a desire to cast spells that opened up deeper questions.

I have what I consider to be a very rigorous and serious spiritual practice. I also am a professional Occultist who does readings and magick for pay. If Wicca doesn’t want to be confused with spell-casting, then they should stop using the term Witchcraft and Wicca interchangeably. Wicca represents one tradition of Witchcraft, not the whole practice.

There is room for both spells and Spirit. Keep the spell books coming! Keep the Pagan books coming! Keep the Wiccan books coming! Let them all get better researched and lead people deeper into the mysteries, from whatever angle of approach they choose.

May the Blessing, Cursing, and Cunning Be!

Footnotes:
McColman, Carl, , beliefnet.com, 2005.

Reflecting on Witchcraft, Then and Now

Reflecting on Witchcraft, Then and Now

Author: Crick

These days I find myself in periods of reflection on my experiences in the Craft and the ways that is has affected my personal views on life. As part of this reflection, I often wonder in what direction the Craft is now undertaking.

My girlfriend of many years, who is a Druid, and who has spent hours engaged in discussions with the old guy, will occasionally tell me, “you just aren’t right” before flashing a huge grin. When she says this I feel honored because it confirms that I have walked through this life as an individual. And it is has been the experiences of being involved in traditional Witchcraft that has made such a life experience possible.

But now I find myself in a quandary as to my personal views of witchcraft.

When I was growing up on a farm in Tennessee in the late 1950’s and early 1960’s and later in suburbia in MD, our family quietly practiced the Craft as we knew it by way of our Irish heritage and the Appalachia influence that we grew up around.

Outwardly we were like any other family at the time; just our beliefs were a bit different from some. And though we referred to folks outside of our personal family as “the others” we were never obvious about such beliefs and so folks around us in the community had no clue. In fact, only one outsider, a Mrs. Bowie, who was a retired minister of a mystical Christian church and close friend of my grandmother Ina and a family from Ohio that used to visit my grandparents when we lived in MD, were the only non-family members that were aware of our ways.

Were we special?

Absolutely not, we were just as dysfunctional in some ways as any other family from that era. However, we never believed in publicity as far as our particular beliefs in the Craft. This was not due to fear of any public backlash or what have you; it was just our way to be private about our family ways.

In those days, folks believed that went on behind closed doors stayed behind those same doors. When my mother branched off into a coven separate from our immediate family at the beginning of 1970, a coven whose focus was primarily on Astrology and its influences on life, the ways of silence were such that though I as a teenager was aware of the existence of that coven, I knew next to nothing beyond that tiny morsel of information.

Some of you may have met my mother at some point in time for during the 1970’s she performed astrological and Tarot readings for a cruise ship liner that traveled between the coast of Florida and the Bahamas.

At any rate, during the mid 1970’s I spent three years in Germany with the military and during that time I was associated with a coven that engaged the path of Hecate and thus would probably be seen as a “dark” coven by Neo pagans today. And yet, though we were very active, we did not seek and in fact went to great pains to avoid publicity.

And now I come to my reservations and thus conflicting emotions about the openness if you will of witchcraft in today’s times. During the years that I have mentioned above, privacy was something that was as a natural way of life at the time and was respected as such.

I am keenly aware that during these same times, that those of the Wicca were in fact moving in the opposite direction and actively seeking publicity at every opportunity. Beyond this observation I personally have no comment to share about the Wicca during those times, for I am speaking about witchcraft as I know it from my personal experiences and not about the fledgling religion of Wicca.

In today’s day and age, with the advent of the Internet where information is readily assessable and where there are now a plethora of Wicca and witchcraft 101 books, it is difficult to find folks who adhere to the tenets of privacy that witchcraft once knew. My personal concerns are that is such openness really a positive step forward in regards to witchcraft?

When I examine my personal views of witchcraft, I see a spiritual path that is wide open to “personal” discovery. Nor do I see any valid restrictions on what or how a practitioner of witchcraft may engage in order to arrive at such discoveries. If one sees the need to conjure up a spirit or other entity in an effort to experience such a discovery, then so be it. If one needs to resort to witchcraft to correct a wrong from another, then again, so be it.

As a witch, I believe that each of us is an individual and as such I do not believe in Karma, a concept that is foreign to the art of witchcraft. But I do believe in maintaining personal responsibility. As an old school witch, I feel that I know my personal goals and the experiences needed to achieve them far better than any group of folks such as those found within the many religions that make up our world. If I make a mistake than I am the one who has to pay for them.

I personally do not believe that a public forum has the right to outline boundaries that defines what steps I am allowed to take to arrive at my experiences in witchcraft. As an individual I do not believe that anyone outside of me has a say on how I personally pursue the path of witchcraft.

Again, I am the one that has to answer for any trial and errors that I engage in within the parameters of witchcraft. And yet this is exactly the perception that we are at in today’s Neo pagan community.

Witchcraft is now defined (erroneously to my mind) as a religion. And as a religion all of the tenets that were once diametrically opposed to the tenets of witchcraft are now accepted as being the norm.

Because of the instantaneous communication of the Internet, folks who engage in witchcraft are cast into a false image of being light and fluffy folks. I personally do not believe in Good and Evil, as these is primarily concepts that originated with the Abrahamic religions. I do believe that there are shades of light and dark, but only in the sense that we need such labels in order to put a sense of understanding on such concepts as they relate to the human experience.

And so I have to wonder, if we took the overwhelming desire for publicity that defines the art of witchcraft today, would witchcraft still be defined as it is by today’s standards. Or would the freedoms that were once a tenet of witchcraft, flourish yet once again?

And are such modern standards, which in effect are enhanced by way of the Internet, realistic as it pertains to the practice of witchcraft?

Massive publicity may bode well for a religion in the sense that it needs such attention in order to boost its membership. But is such publicity really a positive and useful approach to a mystical spiritual path that requires no such membership beyond that of the individual practitioner?

Is the personal responsibility that has always been an unavoidable tenet of witchcraft still possible or even a consideration in the concept of witchcraft as it is defined by today’s standards? Has such massive publicity made witchcraft into a completely unrealistic concept in order to be acceptable to today’s society? Has such publicity taken away from the base realities of witchcraft?

The WOTC’s Spell of the Day for Feb. 7th: Purification Ritual for New Magical Tools

Purification Ritual for New Magical Tools

Whenever you buy a new tool for magical workings it is important that the tool is purified. This is a simple purification ritual that I use to cleanse my new magical tools:

Ingredients:

caldron or any heat-proof dish

dandelion leaf

wormwood

sage

Ignite the herbs and let them smolder awhile. As the smoke curls about you pass your tool through the smoke and say:

“Smoke rise,

Let me be wise.

This (name of tool) is cleansed.

I will use it only for good.”

The item is now ready to use!

by Jame Kambos

For The New Craft Members – Finding A Teacher, Mentor or Guide

Finding a Teacher, Mentor or Guide

When your comfort level with the concepts of the Pagan path have grown to the point where you are certain that this is the lifestyle you wish to follow, you will undoubtedly wish to share that fellowship and comradely with others of like mind and spirit. To avoid being drawn into a group where the intent is less than honorable, there are a couple of things that may assist you in avoiding contact with the nuts out there.

The first and most important thing is to listen to your Spirit Twin, Guide, Little Voice, Gut Feeling or whatever you choose to call it. Most of us have found that this inner voice is rarely wrong and you “WILL” know when something simply does not feel right. If you get that uneasy feeling about someone or a group, back or run away as quickly as possible.

When you initially make contact with someone, especially here on the internet, you have a great advantage in that you can limit your contact to relatively anonymous contact through e-mail. While this is not always fool proof, and there are some great deceivers out there. This does offer you some protection. Exchange mail withholding all personal information until you are absolutely certain there are no safety risks. If someone keeps pressuring you for personal information, break off all contact with them immediately. If they persist in bothering you after you politely tell them you no longer wish contact with them, contact your ISP and lodge a formal complaint giving this persons e-mail address and their host name. There are federal laws regarding electronic stalking and harassment, something of this nature would qualify for assistance from various federal agencies in getting that person to leave you alone.

Finally, Issac Bonewits developed a small questionnaire in 1979 (Advanced Bonewits Cult Danger Evaluation Frame) that you can use which will help your inner voice when determining if an individual or group poses above average risk.

The Advanced Bonewits Cult Danger Evaluation Frame

(version 2.0)

Factors: Low 1 2 3 4 5 6 7 8 9 10 High

1. INTERNAL CONTROL: Amount of internal political power exercised by leader(s) over members._____

2. WISDOM CLAIMED; by leader(s) amount of infallibility declared or implied about decisions or doctrinal/scriptural interpretations._____

3. WISDOM CREDITED to leader(s) by members; amount of trust in decisions or doctrinal/scriptural interpretations made by leader(s)._____

4. DOGMA: Rigidity of reality concepts taught; amount of doctrinal inflexibility or “fundamentalism.”_____

5. RECRUITING: Emphasis put on attracting new members; amount of proselytizing._____

6. FRONT GROUPS: Number of subsidiary groups using different names from that of main group._____

7. WEALTH: Amount of money and/or property desired or obtained by group; emphasis on members’ donations; economic lifestyle of leader(s) compared to ordinary members._____

8. POLITICAL POWER: Amount of external political influence desired or obtained; emphasis on directing members’ secular votes._____

9. SEXUAL MANIPULATION: of members by leader(s); amount of control exercised over sexuality of members; advancement dependent upon sexual favors or specific lifestyle._____

10. CENSORSHIP: Amount of control over members’ access to outside opinions on group, its doctrines or leader(s)._____

11. DROPOUT CONTROL: Intensity of efforts directed at preventing or returning dropouts._____

12. VIOLENCE: Amount of approval when used by or for the group, its doctrines or leader(s)._____

13. PARANOIA: Amount of fear concerning real or imagined enemies; perceived power of opponents; prevalence of conspiracy theories._____

14. GRIMNESS: Amount of disapproval concerning jokes about the group, its doctrines or its leader(s)._____

15. SURRENDER OF WILL: Amount of emphasis on members not having to be responsible for personal decisions; degree of individual dis empowerment created by the group, its doctrines or its leader(s)._____

16. HYPOCRISY: Amount of approval for other actions (not included above) which the group officially considers immoral or unethical, when done by or for the group, its doctrines or leader(s); willingness to violate group’s declared principles for political, psychological, economic, or other gain._____

Low 1 2 3 4 5 6 7 8 9 10 High

The Celtic Connection

http://wicca.com/celtic/cc002.htm

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