The Witch’s Rune

Witchy Comments & Graphics

The Witch’s Rune

Darksome night and shining moon
Hearken to the witch’s rune
East then south, west then north
Here come I to call thee forth
Earth and Water, Air and Fire
Work ye unto my desire
Wand and Pentacle and Sword
Hearken ye unto my word
Cords and Censor, Scourge and Knife
Waken all ye into life
Power of the Witch’s Blade
Come ye as the charm is made
Queen of Heaven, Queen of Hell
Lend your aid unto the spell
Horned Hunter of the Night
Work my will by magick rite
By all the power of Land and Sea
As I do will, so mote it be
By all the might of moon and sun
Chant the spell and be it done.
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Gardnerian Traditional Witchcraft –B.9. Power (1953) to B.13. The Working Tools (1953)

Gardnerian Traditional Witchcraft –B.9. Power (1953) to B.13. The Working Tools (1953)

B.9.  Power (1953)
Power is latent in the body and may be drawn out and used in various ways by the skilled.  But unless confined in a circle it will be swiftly dissipated.  Hence the importance of a properly constructed circle.  Power seems to exude from the body via the skin and possibly from the orifices of the body; hence you should be properly prepared.  The slightest dirt spoils everything, which shows the importance of thorough cleanliness.
The attitude of mind has great effect, so only work with a spirit of reverence.  A little wine taken and repeated during the ceremony, if necessary, helps to produce power.  Other strong drinks or drugs may be used, but it is necessary to be very moderate, for if you are confused, even slightly, you cannot control the power you evoke.
The simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues.  Then the calls may be used, or even wild and meaningless shrieking produces power.  But this method inflames the mind and renders it difficult to control the power, though control may be gained through practice.  The scourge is a far better way, for it stimulates and excites both body and soul, yet one easily retains control.
The Great Rite is far the best.  It releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first.  It is again a matter of practice and the natural strength of the operator’s will and, in a lesser degree, of those of his assistants.  If, as of old, there were many trained assistants present and all wills properly attuned, wonders occurred.
Sorcerors chiefly used the blood sacrifice; and while we hold this to be evil, we cannot deny that this method is very efficient.  Power flashes forth from newly shed blood, instead of exuding slowly as by our method.  The victim’s terror and anguish add keenness, and even quite a small animal can yield enormous power.  The great difficulty is in the human mind controlling the power of the lower animal mind.  But sorcerers claim they have methods for effecting this and that the difficulty disappears the higher the animal used, and when the victim is human disappears entirely.  (The practice is an abomination but it is so.)
Priests know this well; and by their auto-da-fs, with the victims’ pain and terror (the fires acting much the same as circles), obtained much power.
Of old the Flagellants certainly evoked power, but through not being confined in a circle much was lost.  The amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the classical and heathen sacrifices were used in the same way.  There are whispers that when the human victim was a willing sacrifice, with his mind directed on the Great Work and with highly skilled assistants, wonders ensued  but of this I would not speak.

B.10. Properly Prepared. (1953)
Naked, but sandals (not shoes) may be worn.  For initiation, tie hands behind back, pull up to small of back, and tie ends in front of throat, leaving a cable-tow to lead by, hanging down in front.  (Arms thus form a triangle at back.)  When initiate is kneeling at altar, the cable-tow is tied to a ring in the altar.  A short cord is tied like a garter round the initiate’s left leg above the knee, with ends tucked in.  Another is tied round right ankle and ends tucked in so as to be out of the way while moving about.  These cords are used to tie feet together while initiate is kneeling at the altar and must be long enough to do this firmly.  Knees must also be firmly tied.  This must be carefully done.  If the aspirant complains of pain, the bonds must be loosened slightly; always remember the object is to retard the blood flow enough to induce a trance state.  This involves slight discomfort, but great discomfort prevents the trance state; so it is best to spend some little time loosening and tightening the bonds until they are just right.  The aspirant alone can tell you when this is so.  This, of course, does not apply to the initiation, as then no trance is desired; but for the purpose of ritual it is good that the initiates be bound firmly enough to feel they are absolutely helpless but without discomfort.

B.11.  The Meeting Dance. (1953)
The Maiden should lead.  A man should place both hands on her waist, standing behind her, and alternate men and women should do the same, the Maiden leading and they dance following her.  She at last leads them into a right-hand spiral.  When the center is reached (and this had better be marked by a stone), she suddenly turns and dances back, kissing each man as she comes to him.  All men and women turn likewise and dance back, men kissing girls and girls kissing men.  All in time to music, it is a merry game, but must be practices to be done well.  Note, the musicians should watch the dancers and make the music fast or slow as is best.  For the beginners it should be slow, or there will be confusion.  It is most excellent to get people to know each other at big gatherings.

B.12. To Leave the Body. (1953)
‘Tis not wise to strive to get out of your body until you have thoroughly gained the Sight.  The same ritual as to gain the Sight may be used, but have a comfortable couch.  Kneel so that you have your thigh, belly, and chest well supported, the arms strained forward and bound one on each side, so that there is a decided feeling of being pulled forward.  As the trance is induced, you should feel a striving to push yourself out of the top of your head.  The scourge should be given a dragging action, as if to drive or drag you out.  Both wills should be thoroughly in tune, keeping a constant and equal strain.  When trance comes, your tutor may help you by softly calling your name.  You will probably feel yourself drawn out of your body as if through a narrow opening, and find yourself standing beside your tutor, looking at the body on the couch.  Strive to communicate with your tutor first; if they have the Sight they will probably see you.  Go not far afield at first, and ’tis better to have one who is used to leaving the body with you.
A note: When, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, THINK OF YOUR FEET.  This will cause the return to take place.

B.13. The Working Tools (1953)
There are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporize.  But when made you should be able to borrow or obtain an Athame.  So having made your circle, erect an altar.  Any small table or chest will do.  There must be fire on it (a candle will suffice) and your book.  For good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do.  A cup if you would have cakes and wine, and a platter with the signs drawn into the same in ink, showing a pentacle.  A scourge is easily made (note, the scourge has eight tails and five knots in each tail).  Get a white-hilted knife and a wand (a sword is not necessary).  Cut the marks with Athame.  Purify everything, then consecrate your tools in proper form and ever be properly prepared.  But ever remember, magical operations are useless unless the mind can be brought to the proper attitude, keyed to the utmost pitch.
Affirmations must be made clearly, and the mind should be inflamed with desire.  With this frenzy of will, you may do as much with simple tools as with the most complete set.  But good and especially ancient tools have their own aura.  They do help to bring about that reverential spirit, the desire to learn and develop your powers.  For this reason witches ever try to obtain tools from sorcerers, who, being skilled men, make good tools and consecrate them well, giving them mighty power.  But a great witch’s tools also gain much power; and you should ever strive to make any tools you manufacture of the finest materials you can obtain, to the end that they may absorb your power the more easily.  And of course if you may inherit or obtain another witch’s tools, power will flow from them.
It is an old belief that the best substances for making tools are those that have once had life in them, as opposed to artificial substances.  Thus wood or ivory is better for a wand than metal, which is more appropriate for knives or swords.  Virgin parchment is better than manufactured paper for talismans, etc.  And things which have been made by hand are good, because there is life in them.

Gardnerian Traditional Witchcraft –B.8. To Gain the Sight (1953)

Gardnerian Traditional Witchcraft –B.8. To Gain the Sight (1953)

B.8. To Gain the Sight (1953)
[1] This cometh to different people in diverse ways. ‘Tis seldom it cometh naturally, but it can be induced in many ways.  Deep and prolonged meditation may do it, but only if you be a natural, and usually prolonged fasting was also necessary.  Of old monks and nuns obtained visions by long vigils, combined with fasting, flagellation till the blood came, and other mortifications of the flesh, and so undoubtedly had visions.  In the East it is tried with various tortures, at the same time sitting in cramped postures, which retard the flow of blood, and these torments, long and continued, give good results.  But in the Art we are taught an easier way to intensify the imagination, at the same time controlling the blood supply, and this may best be done by using the ritual.
[2] Incense is also good to propitiate the Spirits, but also to induce relaxation and to help to build up the atmosphere which is neces-sary to suggestibility. (For our human eyes are so blind to what really is, that it is often necessary to suggest that it is there, before we may see it, as we may point out to another something at a distance before they may see it themselves.  Gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood, and ambergris in combination are all good, but patchouli is best of all.  And if you may have hemp, ’tis better still, but be very careful of this.
[3] The circle being formed, all properly prepared, and the Rites done, and all purified, the aspirant should warlock and take his tutor round the circle, saluting the Mighty Ones, and invoke them to aid the operation.  Then both dance round till giddy, invoking or using chants. Scourge.  Then the Tutor should warlock very tightly, but not so to cause discomfort, but enough to retard the blood slightly.  Again they should dance round, chanting, then scourge with light, steady, monotonous, slow strokes.  lt is very good that the pupil may see them coming (this may be arranged from position, or if a big mirror is available, this can be used with excellent effect) as this has the effect of passes, and helps greatly to stimulate the imagination, and it is important that they be not hard, the object being not to do more than draw the blood to that part and so away from the brain.  This with the tight warlocking, which should be warricked, slows down the circulation of the blood, and the passes soon induce a drowsiness and a stupor.  The tutor should watch for this.  As soon as the aspirant sleeps, the scourging should cease.  The tutor should also watch that the pupil become not cold, and if they struggle or become distressed, they should be at once awakened.  (Note: if it cannot be arranged for the pupil to see, the wand may be used, for a time, then return to scourging.)
[4] Do not be discouraged if no results come after two or three attempts.  It will come, when both are in the right state.  When you get some result, then results will come more quickly.  Soon some of the ritual may be shortened, but never neglect to invoke the Goddess, and the Mighty Ones, or to form the Circle and do everything rightly.  And for good and clear results, it is ever better to do too much ritual than too little.
[5] It hath been found that this practice doth often cause a fondness between aspirant and tutor, and ’tis a cause of better results if this be so.  If for any reason it is undesirable that there be any great fondness between aspirant and tutor, this may be easily avoided, by both parties from the onset firmly resolving in their minds that if any doth ensue, it shall be that of brother and sister or parent and child.  And it is for this reason that a man may only be taught by a woman and a woman by a man, and that man and man, and woman and woman, should never attempt these practices together. And may all the Curses of the Mighty Ones be on any who make the attempt.*
[6] Remember, the Circle, properly constructed, is ever necessary to prevent the power released from being dissipated.  It is also a barrier against any disturbances of mischievous forces, for to obtain good results you must be free from all disturbances.  Remember that darkness, points of light gleaming amid the surrounding dark, incense, and the steady passes by a white arm are not stage effects. They are the mechanical implements which start the suggestions, which later unlocks the knowledge that it is possible to obtain the divine ecstasy, and so attain knowledge and communion with the Divine Goddess.  When once you have attained this, Ritual is not needed, as you may attain the state of ecstasy at will, but till then, or if you having attained this yourself, and wish to bring a companion to this state of joy, ritual is best.

Gardnerian Traditional Witchcraft – B.7. The Eightfold Way. (1953)

Gardnerian Traditional Witchcraft – B.7.  The Eightfold Way. (1953)

B.7.  The Eightfold Way. (1953)
Eightfold Path or Ways to the Centre.

1 Meditation or Concentration.  This in practice means forming a mental image of what is desired, and forcing yourself to see that it is fulfilled, with the fierce belief and knowledge that it can and will be fulfilled, and that you will go on willing till you force it to be fulfilled.  Called for short, “Intent”
2 Trance, projection of the Astral.
3 Rites, Chants, Spells, Runes, Charms, etc.
4 Incense, Drugs, Wine, etc., whatever is used to release the Spirit.  (Note. One must be very careful about this.  Incense is usually harmless, but you must be careful.  If it has bad aftereffects, reduce the amount used, or the duration of the time it is inhaled.  Drugs are very dangerous if taken to excess, but it must be remembered that there are drugs that are absolutely harmless, though people talk of them with bated breath, but Hemp is especially dangerous, because it unlocks the inner eye swiftly and easily, so one is tempted to use it more and more.  If it is used at all, it must be with the strictest precautions, to see that the person who uses it has no control over the supply.  This should be doled out by some responsible person, and the supply strictly limited.)
5 The Dance, and kindred practices.
6 Blood control (the Cords), Breath Control, and kindred practices.
7 The Scourge.
8 The Great Rite.

These are all the ways.  You may combine many of them into the one experiment, the more the better.

The Five Essentials:

1. The most important is “Intention”: you must know that you can and will succeed; it is essential in every operation.
2. Preparation. (You must be properly prepared according to the rules of the Art; otherwise you will never succeed.)
3. The Circle must be properly formed and purified.
4. You all must be properly purified, several times if necessary, and this purification should be repeated several times during the rite.
5. You must have properly consecrated tools.

These five essentials and Eight Paths or Ways cannot all be combined in one rite.  Meditation and dancing do not combine well, but forming the mental image and the dance may be well combined with Chants.  Spells, etc., combined with scourging and No. 6, followed by No. 8, form a splendid combination.  Meditation, following scourging, combined with Nos. 3 and 4 and 5, are also very Good. For short cuts concentration, Nos. 5, 6, 7, and 8 are excellent.

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

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

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

Gardnerian Traditional Witchcraft – B.3. The Scourge and the Kiss. (1953)

Gardnerian Traditional Witchcraft – B.3. The Scourge and the Kiss. (1953)

B.3. The Scourge and the Kiss. (1953)
[1] Invocation
(Feet, knees, and wrists should be tightly bound to retard blood.) Scourge 40 or more, to make skin tingle, then say, invoking Goddess,
Hail, Aradia, from the Amalthean horn
Pour forth thy store of Love.  I lowly bend
Before Thee!  I invoke thee at the end
When other Gods are fallen and put to scorn.
Thy foot is to my lips!  My sighs inborn
Rise, touch, curl about thy heart.  Then spend,
Pitiful Love, loveliest Pity, descend
And bring me luck who am lonely and forlorn.

Ask the Goddess to help you to obtain your desires, then Scourge again to bind the spell. This be powerful in ill luck and for sickness.  It must be said in a Circle, and you must be properly prepared and well purified, both before and after saying, to bind the spell.
Before starting you must make a very clear picture in your mind of what you wish.  Make yourself see the wish obtained.  Be sure in your own mind exactly what it is and how it is to be fulfilled.
This spell is the one that was taught to me long ago and I have found it works, but I don’t think there is any special virtue in these words.  Any others can be substituted provided they ask the goddess’s (or gods’) help, and say clearly what you wish and you form the clear mental image; and if it doesn’t work at first, keep on trying till it works.  Your helper, who wields the scourge, must know what you wish, and also form the mental image.  And at first at any rate, it will be better for you to work the spell, then for the girl to take your place and work it also; you scourge her.  Don’t try anything difficult at first, and do it at least once a week till it works.  You have to get into sympathy with each other, before anything happens, and regular working helps this.
Of spells, the exact words matter little if the intent be clear and you raise the true power, and sufficient thereof.  Always in rhyme they are. There is something queer about rhyme.  I have tried, and the same seem to lose their power if you miss the rhyme.  Also in rhyme, the words seem to say themselves.  You do not have to pause and think: “What comes next?”  Doing this takes away much of your intent.
[2] Order and discipline must be kept.  A High Priest or Priestess may and should punish all faults to this end, and all of the Cult must accept such corrections willingly.  All are brothers and sisters, for this reason: that even the High Priestess must submit to the scourge.  Each fault should be corrected separately.  The Priest or Priestess must be properly prepared and call the culprit to trial.  They must be prepared as for initiation and kneel, be told their fault and sentence pronounced.  Punishment should be the scourge, followed by a forfeit such as several fivefold kisses or something of this nature.  The culprit must acknowledge the justice of the punishment by kissing hands and scourge on receiving sentence and again when thanking for punishment received.*
[3] The scourgings are 3, 7, 9 (thrice three), and 21 (thrice seven) 40 in all.  It is not meet to make offerings [scourgings] of less than two score to the Goddess, for here be a mystery.  The fortunate numbers be: 3 and 5.  For three added to two (the Perfect Couple) be five.  And three and five be eight; eight and five be thirteen; thirteen and eight be twenty-one.
The Fivefold Kiss is called 5, but there are 8 kisses, for there be 2 feet and 2 knees and genitals and 2 breasts and the lips. And 5 times 8 be two score.  Also, fortunate numbers be 3, 7, 8, and 21, which total 40, or two score.  For each man and woman hath ten fingers and ten toes, so each totals a score.  And a perfect couple be two score.
So a lesser number would not be perfect prayer. If more are required make it a perfect number, as four score or six score.
Also there be Eight Elemental Weapons.
[4] To make the anointing ointment, take some glazed pans filled half full with grease or olive oil.  Put in one sweet mint, marjoram in another, ground thyme in a 3rd, and it you may have it, patchouli, dried leaves pounded.  Place pans in hot water bath.  Stir and cook for several hours, then pout into linen bags, and squeeze grease through into pans again, and fill up with fresh leaves.  After doing this several times, the grease will be highly perfumed.  Then mix all together and store in a well-corked jar.
Anoint behind ears, throat, armpits, breasts, and womb.  Also, for all ceremonies where the feet are kissed, they should also be anointed.

The Witches’ Chant

The Witches’ Chant

Darksome night and shining Moon,
Hearken to the witches’ rune.
East then south, west then north
Hear! Come! I call Thee forth!
By all the powers of land and sea,
Be obedient unto me.
Wand and Pentacle and Sword,
Hearken ye unto my word.
Cords and Censer, Scourge and Knife,
Waken all ye into life.
Powers of the witch’s Blade,
Come ye as the charge is made.
Queen of heaven, Queen of Hell,
Send your aid unto the spell.
Horned Hunter of the night,
Work my will by magic rite.
By all the powers of land and sea,
As I do say, “so mote it be.”
By all the might of moon and sun,
As I do will, it shall be done.

© 1974, Lady Sheba

Original Post By Natural Wytch







Listen to the words of the Horned God, the Guardian of all things wild and free,


and Keeper of the Gates of Death, whose Call all must answer:


I am the fire within your heart…


The yearning of your Soul.


I am the Hunter of Knowledge


and the Seeker of the Holy Quest


I – who stand in the darkness of light


am He whom you have called Death.


I – the Consort and Mate of Her we adore,


call forth to thee.


Heed my call beloved ones,


come unto me and learn the secrets of death and peace.


I am the corn at harvest


and the fruit on the trees.


I am He who leads you home.


Scourge and Flame,


Blade and Blood –


these are mine and gifts to thee.


Call unto me in the forest wild


and on hilltop bare


and seek me in the Darkness Bright.


I – who have been called;






Osiris ,


and Hades,


speak to thee in thy search.


Come dance and sing;


come live and smile,


for behold:


this is my worship.


You are my children and I am thy Father.


On swift night wings


it is I who lay you at the Mother’s feet


to be reborn and to return again.


Thou who thinks to seek me,


know that I am the untamed wind,


the fury of storm and passion in your Soul.


Seek me with pride and humility,


but seek me best with love and strength.


For this is my path,


and I love not the weak and fearful.


Hear my call on long Winter nights


and we shall stand together guarding Her Earth


as She sleeps.

~Author Unknown~