Tag: Wicca

Roads Not Travelled

Roads Not Travelled

Author: Lawmage

I hate roads. Once upon a time, I thought of roads as something full of promise. They seemed to offer the opportunity to go anywhere and with that opportunity to go anywhere, they seemed to offer the opportunity to do anything once you had arrived. As I got a little older and more experienced, I learned to appreciate the road for itself…to appreciate the journey rather than the destination.

Lately however, I have lost that appreciation. In its place sprouted a seed of distrust. It grew before long into dislike and then, in the course of things, into full-blown hate. So, here I am.

I absolutely hate the roads.

I am a Soldier deployed to Iraq. It was perhaps the experience here that has served to water the seeds of hatred. The roads in Iraq do not offer an opportunity to go anywhere—at least not anywhere most of us are anxious to go. They do not offer an opportunity to do anything. Instead, they offer an opportunity to cease doing anything…ever again.

Anyone who has watched the news is familiar with the roadside bombs we call IEDs. It is hardly surprising such experiences with the roads would engender disaffection.

The truth is those experiences in and of themselves are not responsible for my hatred of the road. They merely set the stage. They got me thinking about roads in general. They got me thinking about the deceptiveness of roads and their siren song. They got me thinking about the false promises of freedom and opportunity roads make to the unwary.

They got me thinking about how the roads offer only an illusion, like the proverbial gilded cage. They offer to take you anywhere you want to go but in truth, they can only take you to the place they go.

They pretend to offer you a choice of paths to follow. You can select which turning in the road to take.

Is that really a choice though?

Rather than allowing you to go wherever you would like, they reduce your choices to those on offer by the road itself. You can go left or right or continue straight ahead. What if you wish to go in some other direction?

Well, then you must leave the road.

What does any of this have to do with Paganism? More than you might think.

As I spent more time thinking about roads, I began to think not just about the literal road on which we travel but also about those figurative roads upon which we travel through life.

How many of us in the Pagan community have described our religious experience in terms of following a particular Path? I daresay it is quite a few of us, even most of us.

Are these figurative roads any less deceptive than the literal roads that channel us in one direction or another? Do these figurative roads offer us any greater choice of destinations than do the roads of the real world?

Why have we become so enamored of our spiritual Paths? What do they offer in order to entice us?

I suspect many modern Pagans and neo-Pagans were drawn toward paganism because it embraces individuality to an extent conventional or mainstream religion does not. So, why do we give up the allure of that individuality in favor of placing ourselves on a particular Path?

I think perhaps a look at the mundane world might by illustrative.

Why do we travel on roads and paths in our everyday lives? The answer is they are easy. It is far easier to follow a path or a road than it is to blaze our own trail across unfamiliar country. We look at the world around us and we want to see it, to experience it. We look around and determine where it is we want to be or what it is we want to obtain and then we look for a route to reach that destination or goal.

We look for a road. In so doing, we miss out on all those things that are not on or alongside the road. We keep our focus on our objective and in so doing we ignore those things around us.

Similarly, in our spiritual lives we decide where we want to go and then we seek a road or Path to take us there. In so doing, we miss out on all that the world has to show and teach us. Rather than focus on experience, we focus on movement, on progression. We strive to reach the next circle or the next order or the next rank. Some even “magically” transport themselves to their destination and claim for themselves the title High Priest or High Priestess or Grand Poobah.

Yet, this focus often leaves us feeling unfulfilled. We reach our destination only to discover that it is not the place for which we were looking. We are left with an eternal search for our real destination.

That destination does not lie at the end of any road. No road leads to our destination. The roads are a lie. They promise us something they can never deliver. We can travel our entire lives and not reach that elusive destination because there is no destination. Instead, there is only the journey.

Yet, all roads lead somewhere.

If we elect to follow a road or a path, it will inevitably take us someplace. We should strive to avoid this “arrival” at all costs because any arrival is a lie. There is no destination and anything that offers or promises to take us there is engaged in a deceit. This is why I have grown to hate roads. To avoid the lie we must avoid the liar.

We must avoid the road.

It is no surprise our early animistic and shamanistic ancestors placed such great importance on things like vision quests or other experiences that sent the seeker out into the wilderness in search of spiritual awakening and enlightenment. The wilderness by definition lacks roads. Roads are the chains with which civilization binds the wild parts of the world and inexorably reduces them to slavery in service of the artificial construct we call society.

On these vision quests, our ancestors were not seeking a destination. They were seeking an experience. Where they went was immaterial. What mattered was what they experienced.

Roads served no useful purpose on these journeys. Indeed, one could well argue roads would have prevented the journey because they would have deprived the seeker of the experiences necessary to achieve the spiritual awakening being sought.

All this brings me back to the real question. Why do we elect to follow so-called spiritual Paths in our lives? Is it because we are unconsciously adverse to the amount of work it would take to blaze our own trail through the wilderness?

Is it because we have fallen prey to the deceptively sweet siren songs these roads sing to us? Are we afraid to loose ourselves in the spiritual wilderness?

I cannot speak for anyone else but I am unwilling to indulge the lies. I refuse to be led astray by the illusion of freedom that roads offer.

I hate roads.

Purification Ritual for New Magical Tools

Purification Ritual for New Magical Tools
by Jame Kambos

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!

Dark Goddess Invocation

Dark Goddess Invocation

I am the Darkness behind and beneath the shadows.
I am the absence of air that awaits at the bottom of every breath.
I am the Ending before Life begins again,
the Decay that fertilizes the Living.
I am the Bottomless Pit,
the never-ending struggle to reclaim that which is denied.
I am the Key that unlocks every Door.
I am the Glory of Discovery,
for I am that which is hidden, secluded and forbidden.
Come to me at the Dark Moon and see that which can not be seen,
face the terror that is yours alone.
Swim to me through the blackest oceans
to the center of your greatest fears–
the Dark God and I will keep you safe.
Scream to us in terror, and yours will be the Power to Forbear.
Think of me when you feel pleasure, and I will intensify it,
until the time when I may have the greatest pleasure
of meeting you at the Crossroads Between the Worlds.

RELEASING THE CIRCLE

RELEASING THE CIRCLE

Once the rite is ended, face North, hold aloft the wand and say:

Farewell, Spirit of the North Stone.
I give thanks for your presence here.
Go in power.

Repeat this same formula to the East, South and West, substituting the proper
direction in the words. Then return to the North and hold the wand aloft for a
few moments.
Lay the wand on the altar. Take up the athame. Standing in the North, pierce
the circle’s wall with the blade at waist level. Move clockwise around the
circle, visualizing it’s power being sucked back into the athame. Literally pull
it back into the blade and handle. Sense the circle dissolving, shrinking; the
outside world slowly regaining its dominance in the area. When you arrive at
the North again, the circle is no more.

How To Design a Nature Ritual

How To Design a Nature Ritual

Adapted from Connecting with Nature, by John R. Stowe (Findhorn Press, 2003).These four guidelines can help you to design simple, personal rituals that honor your own connection with the living world of nature.

The benefits of intentional connection are threefold. First, it helps to antidote the alienation that comes from believing in separation. Second, by focusing your attention–and your creative energy–on your positive relationships with the living world, you make them stronger. Finally, through your practice, you feed the living world around you. If your practice fills you with gratitude, appreciation, respect, and beauty, you and all of life are so much richer.

Find out how to create your own satisfying rituals of connection with nature:

1. Set your intention. To begin, choose a simple action to indicate that you intend o focus your full attention on whatever follows. It could be a short prayer–especially if you follow a religious tradition–or annunciation to the energies of Spirit to join you. It might be a simple gesture like reaching down to touch the Earth, turning to each of the four cardinal directions, or taking three slow, deep breaths. You could light a candle, sing, ring a small bell, touch your heart, or whatever else feels right to you.

Setting your intention establishes the tone for the whole ritual. It reminds you that you’re creating a space that is special, outside the flow of normal activity. You’ll find that the more you repeat a certain opening gesture, the more comforting and familiar it becomes. In time, just repeating it will help you calm your mind and focus your attention quickly and easily.

2. Communicate. When you’ve opened your ritual, how you proceed depends on your intention. What are you here to honor? What would you like to express? The possibilities are endless–and entirely up to you. Some people make a ritual to honor the sunset, or the full moon. Others may want to honor a specific natural event (the first snowfall, thunderstorms, moonrise) or a particular animal.

Give your imagination free rein. Ask yourself what you’d like your ritual to communicate, which connection with the living world you’d like to honor, which of your companions you’d like to thank. Then, ask yourself how to make a statement as simply and eloquently as possible. You’ll be surprised how easy it is to come up with simple, enjoyable rituals. Start simply, focus on one thing at a time, and let your experience lead you onward.

3. Completion. Just as you opened the ritual with a gesture, mark its closing in the same way. These two gestures–even if they’re as simple as a focused breath–reinforce your intention that everything between them be special. Your closing gesture could be a repeat of the opening one or something different–whatever feels appropriate. Choose one that helps you to honor your intention and then let yourself return to normal awareness.

4. Action. Using the outline you just created, find a time to perform your ritual. Choose an appropriate setting. Take your time. Proceed with intention and as much clarity as you can. When you complete your ritual of intentional connection, take a few moments to notice how you feel. What was your experience? What have you learned? If you were to perform this practice again, is there anything you’d change? How else might you like to observe your connections with Nature?

Ritual for Letting Go and Taking Stock

Ritual for Letting Go and Taking Stock  
By Cait Johnson, author of Earth, Water, Fire, and Air (SkyLight Paths, 2003).Early autumn is the traditional time for taking stock: what do we need to release so we won’t feel burdened in the months ahead? What do we keep in our spiritual larders to sustain us? We can take a gentle lesson from nature as we witness the trees and their graceful letting-go, and the busyness of squirrels as they gather the stores of food that will ensure a secure winter.Here is a simple ritual designed to help you free yourself from the burdens of the past, and to help you identify the skills, strengths, and gifts that will be your wise companions this winter. Read it here:

1. Take a little time where you will not be disturbed. Sit comfortably with a small pad of paper and a pen or pencil and close your eyes. Take a moment to feel how gravity keeps you firmly here on this planet. Take comfort in your weight. Now take note of all the places where your body is touching something solid: the chair, the floor. Feel how you are cradled by these places. Take a moment to feel grateful for your life.

2. Now gently bring into your awareness anything you carry that makes you feel weighed-down, heavy, sad, or angry. Perhaps a relationship issue or a negative pattern of thinking. Perhaps worries about not having enough of something. With compassion for yourself, write these things down on your paper.

3. Now, still keeping your eyes closed, turn over a new leaf in your pad. Give yourself a few moments to think of any important lessons you learned from these burdens–any skills you gained from having carried them. (For example, if a relationship did not work out as you had wished, you may have learned to be more self-reliant and independent.) If you release the sadness or anger associated with each burden, what are the gifts that remain? Write these gifts down on the fresh piece of paper.

4. Now give some thought to your personal talents, skills, and qualities of character. These are things that nothing can take away; they are part of the great gift to the world that you are. Write down as many as you can think of on the same piece of paper.

5. When you are ready, open your eyes. Take the list of burdens and, without looking at it, tear it into small pieces. These may be burned, buried, or released into the air or water. (One friend took a chair outdoors, stood on it, and released her paper bits like autumn leaves, enjoying the sight of their gentle drifting-down.) Now read the list of gifts. Fold the paper and put it in a safe place. Whenever you need a reminder, take it out and reread it.

The Way We Were vs The Way We Are

The Way We Were vs The Way We Are

Author: Ryan Hatcher

If we are to look back to the inception of modern paganism and the people who were the force behind it and were to observe how they practiced, worshipped and worked magic and compared it to how we practice, worship and work magic in modern times, while there is guaranteed to be a great deal of difference, the basic, core values should have remained the same.

I was in Norwich yesterday, a city with a strong pagan undercurrent of its own, for a brief look around the shops to pass some time while my partner enjoyed a 2-hour birthday massage, because of which my wallet had experienced a mass weight loss. So window-shopping it was. On my journey around the city I ventured into a Waterstones bookshop to have a look at their MBS section and had a skim through some of the material. Now, 90% of these books were paganism 101, which is fair enough for a standard mainstream bookshop, but reading through some of these 101 books — some of them recently published — it got me to reflecting: what is taught and considered western paganism now is much different than what it would have been considered to be 60-70 years ago.

What do I mean by this? Well, much of my personal pagan practice is inspired by these ‘old school’ methods with a touch of the modern for flavor (I’m talking about Doreen Valiente and Kevin Cochrane for the older styles, particularly Valiente; the Farrars (Stewart and Janet) represent an in-between period. Kate West and Christopher Penczack add the modern flare.) as I feel their values and ideas resonate with me. Now, keeping Valiente and Cochrane’s ideals in mind (again, more Valiente than Cochrane) , compare them to a lot of Penczack’s work and the work of similar contemporary styles and you’ll see what I’m trying to get at.

The styles and traditions of Valiente and Cochrane (hereon called the ‘older styles’) focus more on the earth-based worship side of paganism: seeing their Gods as personified manifestations of the forces of Life, Love, Death and Rebirth as well as the forces of nature in all it’s guises (be this as the four elements or simply as the grass in your lawn) . I also feel that animism in a subtler form was still there, if only felt and respected rather than overtly expressed.

The crafting of magic seems to have been simpler, as was the training (which doesn’t mean it was by any means easier than today; I’m inclined to say it was harder) . Metaphysical ideas such as energy centres, auras and layers of existence appear to have been acknowledged but were not the priority. The same for ‘the mysteries’ of the craft such as hypnosis, astral projection/trance journeying and psychism in all its forms. The works of the older styles show that they were an important part of their practice along with magic, but they were not the primary focus. I feel they were considered tools and techniques that developed along with the witch as he or she progressed down the spiritual path and was able to understand themselves and their developing abilities better and learn to control, focus and use them.

In contrast, the works of Penczack and his contemporaries (hereon called the ‘newer styles’) seem to focus more on the metaphysical ideas of paganism (energy centres, auras and layers of existence) , ‘the mysteries’ of the craft and magic as being of primary importance and therefore many chapters are devoted to these concepts. Now, I’m not saying this is strictly a bad thing; it may well suit many a new student to paganism, but when it comes to the core values about the spiritual and worship side of paganism, we start to enter the world of ‘love, light and blessed be’.

The realm of the FB, and those big furry ears seem to be cropping up more frequently in pagan literature. The spirituality of the newer styles appears to see the Old Gods as playmates: happy, fun, smiley and They do anything their precious ‘hidden children’ ask for. And unfortunately kids, you just have to look at the global history of paganism and myths of the world to now that is definitely not true. The honouring of nature and the earth extends as far as litter picking and recycling, which are very, very good ideas, and more is being suggested such as planting new trees, getting involved with wildlife protection trusts etc. Unfortunately, I feel many of the witches of the older styles, though some did get involved in these things, chose not to, possibly considering ritual devotion to be sufficient.

Ritual then is the moot point of both the old and new styles. As we are all aware, spiritual practice is a subjective thing, especially when it comes to ritual. Both new and old styles of witchcraft and paganism have placed varying levels of focus on ritual, and all have varying styles and methods in ritual that meets with their needs and the ideals of their respective traditions. However (there had to be a however) , and this goes for both old and new styles of paganism, whatever happened to just going out there and communing with nature face-to-face? No pomp and ceremony, no matter how elaborate or simple, just getting out there and being in the presence of the forces that we as pagans honour and worship.

I say, if you’re in a situation where celebrating a sabbat or an esbat with formal ritual isn’t an option, but you are within distance of a beautiful woodland, then screw it! Go for a walk in the woodland, sit under a tree and meditate! Commune with the spirits of the natural world around you and feel the power of the Old Gods, the powers of life, love, death and rebirth and pour your heart out in gratitude for all you have and for all that it means to be alive.

Wrapping it up: to me, the older styles and the newer styles and those of the styles in-between all have their good points and their bad points. The older styles are more grounded, simple and earthly. The newer styles are more flighty, ‘new-age’, hippy-esque and spiritual (in the modern concept of the word) . I’m sure you can see we have a Yin-Yang situation. And like the Yin and Yang, symbols of the older and newer styles do have parts of the other within them, but what we need to achieve is a balance between the two.

Paganism is a living and growing spiritual path and naturally changes with time, but it shouldn’t lose its heart. If we can bring together old and new, Yin and Yang, then we might be able to evolve paganism further, making it stronger, more refined and give us a definitive direction for us to aim for.

I hope that this essay will encourage pagans, both old hands and new, to review their beliefs, practices and crafts… to look back at the old, and freely explore the new and therein decide what is the best way forward in their spiritual path.


Footnotes:
Witchcraft for Tomorrow – Doreen Valiente

Witchcraft a Tradition Renewed – Evan John Jones with Doreen Valiente

The Witches’ Bible – Janet and Stuart Farrar

The Real Witches’ Handbook – Kate West

Gay Witchcraft – Christopher Penczack

Instant Magick – Christopher Penczack

The Path of an American Traditionalist

The Path of an American Traditionalist

Author: Heather Douglas

I write a blog on blogspot.com called “Path of an American Traditionalist”. I decided to call my blog this for one reason. It all starts with Scott Cunningham and “Wicca: A Guide for the Solitary Practitioner”, which was the first Wicca book I was ever introduced to at the age of fourteen. As common as this sounds my mother saw an A and E special on “witches and Wicca” and became instantly enamored with the idea. She went out and purchased none other than a Scott Cunningham book. As I have previously written in another article this would ultimately lead me down the magical path I am still on today. I consider myself very much a follower of Scott Cunningham.

Scott Cunningham has been a very important, influential and inspirational part of not only my craft, but my spiritual self, as well. A man gone too soon, he never had time to fully develop the exact recipe to create a true American Wicca tradition of witchcraft, but he was well down the path before his passing. What most of us witches heavily rely on today all stems from belief systems of other cultures that are not uniquely American. Most tradition of magic that are popularly practiced today have roots in Europe, Asia, as well as various other countries, but only the branch of paganism that could claim some ownership are the Native Americans.

What most witches don’t understand or appreciate (in my opinion) about Scott Cunningham was the message that took the forefront in all of his books. Wicca does not require a system of clergy, standards, rules or authority. The authority comes only from the Goddess and God. Even most of the Native American traditions had an informal hierarchy. Scott’s message has always been a break from, well, tradition!

Having said that, his books are richly steeped in a “tradition” created solely on his own experience with spell work. That is not to say that he does not solely rely on the work of people like Gardner, Crowley and Leek, but what he does is take his personal interpretations of their work and applies the knowledge to further his own. Furthermore the knowledge he applies to his “encyclopedia” type books are well researched, well-written and informative for any witch! In 2009 “Scott Cunningham’s Book of Shadows”, was published by Llewellyn. For obvious reasons, because of his passing in 1993, a new Scott Cunningham book had not been in circulation for a very long time.

It is mentioned in the forward of the book that Scott’s intentions were to create a system of witchcraft/magic that was uniquely American and without constraint. Scott was taking the knowledge, experience and wisdom he had gained from the many years he spent practicing magic and applying the craft to create a non-uniform system of magical practice that’s roots would be American. The author of the forward states that he is uncomfortable with the world “traditionalist”, applied to the work and legacy of Scott Cunningham. He says this because he believes Scott Cunningham was anything but a Traditionalist. I believe the author misunderstands the word and its usage.

While the word “tradition” does normally conjure up thoughts of rules and guide lines within a community, I believe what Scott was trying to convey was a sense of “Tradition” that would be become the basis for a new way of practicing Wicca without the constraints of the “old ways”. His Tradition would be that of religious freedom inside of paganism and Wicca. By using this word he was not trying to start a new religion, but rather build upon and create something that was uniquely American and create something that was American in taste and flair. He was pulling together a system of practicing a sort of “free-base” magical system that relied on coming up with your own spells, chants, recipes, etc…by applying knowledge taken from other authors, witches and most importantly your own spell work. His “Tradition” would be one heavily influenced by the idea of religious freedom in Wicca, which is the basis for America itself. Which could be interpreted as a play on Aleister Crowley’s infamous quote “Do what thou Wilt shall be the whole of the Law”.

I’m not sure what Scott would have continued, finished or accomplished if he was still here today, but I know it would have been amazing! From all of the research, reading and studying I have done on him, I am confident in saying that he was NOT comfortable with a lot of the “traditions” of witchcraft that preach uniformity in the sense that you have to have this particular book, this candle or this oil, in order to properly perform magic. Even though he revered and respected his pagan friends that choose to go the coven route, Scott himself never felt comfortable in any formal setting of ritual work. In a book by David Harrington entitled “Whispers of the Moon: The Life and Work of Scott Cunningham”, it is often stated that Scott joined several covens and formal magical paths, but always ended up going back to being a solitary practitioner. Scott said to his friends that he always felt more at home being a solitary witch. He was a rebel of sorts in that he took Wicca out of the living room and back to where it belongs, in nature.

My blog is a tiny corner of the world where I can express myself, my craft and my ideas that have all been heavily influenced by Scott Cunningham’s life and work. If Scott Cunningham did create a tradition, even by accident, I am following it by being a living product of his message. You don’t have to have fancy ritual items, or a high-priestess degree to worship the Goddess and perform magic. You don’t have to know and memorize every tiny aspect of the Wiccan religion to be a follower of the Goddess. As Scott believed and always wrote, all you need to contact the divine is an open heart, an open mind and the will that lies within.

Group or Solitary: Which Is Best For You?

Group or Solitary: Which Is Best For You?

Author: Bronwen Forbes

One of the biggest and most important decisions you will make as a newcomer to the Pagan path is whether to join an existing group of like-minded practitioners or go it on your own as a solitary. Of course, there will be other big decisions to make later but they are all dependent upon what you choose to do now.

In the interest of full disclosure, I will confess that I am a big advocate of finding others who a) are further along the path than you and learning all you can from them and b) are folks your gut seems to trust (more on this in a future article, I promise) . Why? Let me give you an example.

At one time my group’s holiday rituals were open to any Pagans in the area who chose to attend (if they told us they were coming in advance) . Since our group was the only one and the first one in the area for some time, we attracted a lot of people who hadn’t ever been in ritual with other Pagans, even though they’d been solitaries for years.

A solitary came to one of our rituals, speaking to anyone who would listen about her “astral fiancé.” Apparently she’d met a man on the astral plane – but never in real life – and they planned to marry just as soon as she moved to Ireland and figured out which one of several million Irishmen he was. To further hinder her search, she didn’t know what his name was. At some point in the ritual they apparently got “married” (it was Beltane, after all!) because by the end of the evening she was referring to her “astral husband.” As an occasional writer of fiction, I wish I could make up stuff this good!

Does the idea of an anonymous “astral fiancé” sound a little farfetched? It sure did to us – especially when she quit her job, moved to Ireland, and (no surprise) never found him. Last we heard she was back in the States, flat broke, and living out of her car. If this woman had had some basic non-book training and/or regular contact with a group at the beginning of her Pagan studies, she’d have known better than to delude herself to the point of homelessness.

I’m not saying that every solitary Pagan is going to end up doing something profoundly stupid, spiritually-speaking, and end up living in a car, but just as you turn to a more experienced roadster when you’re learning how to drive that car, it makes just as much sense to find someone – preferably several someones – when you’re learning the Pagan basics. The book you study in order to pass the written driver’s test is good for learning the rules of the road, but you’re not going to get your license without a lot of supervised, hands-on experience. So it is with Paganism.

On the other hand, there are times and places and personalities that are better suited for solitary work. Perhaps you live too far away from the nearest group to make regular travel for rituals and classes impossible. Or maybe the local coven or grove sets off your “icky alarm” and you’d prefer to never be in their presence again, thank you very much. Or maybe your work life is too hectic and home life is too full of the needs of small children to be able to make a commitment to a group’s calendar.

Or maybe, just maybe, you are more suited to a spiritual life of quiet, private observance and contemplation and will, in fact, go farther on your Pagan path if you travel alone. I’ve met some fine people in my life for whom this is the case; I admire their personal dedication even though I can’t emulate it.

If it’s just my husband, my child and I in the house on a holiday or full moon, we’re not likely to have a formal ritual – much like my widowed mother-in-law who will cook up a storm if a few of her children or grandchildren are expected for dinner but “just can’t be bothered” to cook if she’s just feeding herself.

So how do you know if you’re more suited for a group or a solitary practice? Ask yourself the following questions. Your answers should tell you what decision you need to make to better your chances of a satisfying spiritual future.

Is there a group nearby that I like and trust? If the answers are “yes” (Yes there is a group, yes it is nearby, yes I like them, and yes I trust them) , and they have space for you, by all means petition to join. However, if there is even one “no” (There’s a group nearby but I don’t like them and wouldn’t trust them to teach me how to walk my dog, much less take an active role in my spiritual development) , you’re much better off on your own.

Do I have the personal discipline to actively practice on my own? I freely admit that I do not. I need to commit to a group and the group calendar to actively, integrally observe even the basic holidays and moon phases. And that’s okay – I’m not the only one!

However, if you can – or would even prefer to – make a personal commitment to make small observances to the Gods at this time every day (or week, or holiday) and know you’ll keep that commitment, then I say good for you! You have at least some of what it takes to be a solitary.

Am I willing to ask for help or a reality check from time to time? I don’t think it ever occurred to our above-mentioned Beltane guest to ask anyone online or in person if she was deluding herself or if her astral experiences were real. When my husband was first starting to study Paganism, he made a point of seeking out community elders and experienced practitioners at local Pagan festivals and asking them questions. Even though these good folk weren’t his formal teachers, they were more than happy to answer him.

If you join a group, your High Priest or High Priestess will provide help and reality checks – that’s their job. If you choose to go solitary, you should consider attending a nearby gathering, Pagan Pride Day, or workshop at a Pagan store once in a while just to touch base with the rest of the community. I’d hate for you to drop everything and move to Ireland if it’s all in your head.

Ultimately, only you can choose whether to join a group or strike out on your own at the beginning of your Pagan life. Only you know your geographical, work, family, and personal circumstances that will all factor into the decision.

Whichever way you choose, I wish you all the best. In some ways, we are all alone – the Path is different for each person who walks it; in other ways we are all part of this wonderful, awe-inspiring, sprawling Pagan community.

Spell – A- Day – Wisdom of our Ancestors

Spell – A- Day – Wisdom of our Ancestors

 
You can find guidance to deal with difficult situations by
accessing the wisdom of our ancestors. To do so, write out your perception of the situation on a piece of paper.
Light white, black, and red candles, and cut an apple crosswise to reveal the five-pointed star created by the seeds.
State these or similar words:
 
I send my voice across the veil
To my ancestors who know me well.
Guidance needed,
Wisdom bequest;
Answers given to aid my quest.
Quiet your mind, and receive guidance. It may arrive immediately or over several days. Thank your ancestors,
and offer the apple to them.
 
By: Karen Follett

Sorry The Holiday Is Over & It’s Back To Work Day! Happy Monday to you, dear friends!

Days Of The Week Comments  Today Is: Moon Day– Energy: Female Ruler: The Moon – Rules emotions, protection, healing, and women’s mysteries – Use for magick involving the subconscious, healing, emotions, love, spirituality, healing wounds, children, small animals, women’s mysteries, the female side of men, mothers, sisters, female partners, wives, instincts

  • Today’s Magickal Influences: Agriculture, Domestic, Long Life, Medicine, Travels, Visions, Theft
  • Today’s Goddesses: Luna, Selene, Diana, Re, Gaelach, Ida, Artemis [Whom The Greeks Associated With Bast], The Witches, Yemaya, Erzulie, Bast
  • Incense: Myrtle
  • Perfumes: White Poppy, White Rose, Wallflower
  • Color of The Day: Silver, Grey, White
  • Colors for Tomorrow: Red
  • Lucky Sign: Monday Is The Lucky Day For The Sign of Cancer
  • Candle: White

Magickal Graphics

Meditation on the Pentacle and Earth

Meditation on the Pentacle and Earth

Into a dark world comes the dawn, the start of a new day coming from the East. The powers of Earth spring from the same source. Buds burst forth into new growth. Animals come out to look at the world as it blooms again and fill their bellies once more, the starvation and hunger of winter at an end. The Earth is our foundation and our stability as we learn to frolic and play.

The powers of Earth are vast and abundant. When she is angry, the ground shakes and trembles, warning us to change our actions and helping to shake us free from standing around and watching life pass us by. The gifts she gives are boundless.

If this element were to be placed on the face of a clock, following the path of the sun, it would be in the east, at dawn, when time is new and the earth is just beginning to burst forth with new life. It is a light, creative time that holds the promise of the day to come.

Similarly, the moon rises in the west, and if a witch wished to follow the lunar cycle, the element would be placed there. The new, waxing moon is a time of promise of things to come. It is a time of bringing things into being and manifesting growth into the world. This is the time of the Maiden, of the Huntress, those who hold the reins of creativity and inspiration.

The earth, for a witch, is symbolized by the pentacle. It may be as elaborate or as simple as is meaningful. Simple rocks have been used along with things as complex as sun catchers, crystal plates, and hand thrown pottery. It is the foundation to all a witch’s works and all her spells and magick. It helps to keep them stable and able to work their magick and let go of themselves into ecstatic states, knowing they will find their way back.

If a stone is to be used, the best kinds are ones that are found out on one of the walks or trips that the witch takes. Tumbled or polished ones will work, but they are somewhat distracting from the natural ties that the pentacle has to the earth at times. If you want a shiny one, purchase a small rock tumbler (Most are less than $20.00) and tumble the rocks that you find outside on your own. Granite also works well, if there is a source nearby, since it has both a rough surface and a glossy one.

Marble is another choice, if available, that is a good option if a fancier pentacle is desired. Since the pentacle represents the north and is the stability that a witch ties her spells to as she casts them, it is the anchor point for a circle. Make certain that your pentacle is sturdy enough to take the strain of these things before you acquire and consecrate it.

Copyright © 2000, Jet Blackthorn

Dark Moon Affirmation Magick (Snow Moon)

Dark Moon Affirmation Magick

(Snow Moon)
 
 
The dark Moon can be a time of fear and doubt. This spell will help you to affirm your magick and move forward in your patterns.
 
You will need a white candle. Draw a circle of light and call in the elements. Light the white candle, and invite the Goddess into your circle:
 
Divine Mother so bright
Please bless my circle with your light.
 
Stand before your altar, and call out three times:
 
Today and everyday I am on a quest to make my life more the way I want it to be. My magick is strong. I will prevail in my quest.
So be it!
 
Thank the Goddess for her blessings, bid farewell to the elements and pull up the circle. For best results write the affirmation on an index card, and put it on your bathroom mirror. Read it aloud to yourself at least three times each day and three times each night.

Witches’ Pyramid

Witches’ Pyramid

Many of you have already heard of the Witches’ Pyramid, the foundation of our magickal acts:

To Know, To Will, To Dare, and To Be Silent. This pyramid is the underlying structure of any spell formula.

To Know

Before you can cast a spell, you need to know who you are. Ego aside, you
have to come to terms with who you are, how you operate, and why you do the
things you do.

The second thing you must know is precisely what you want. This is not as
easy as it seems. People rarely sit back and consider what they really want
out of life. Part of this is because they are afraid. They fear they may not
get what they want, and they fear that they will fail. These fears stop us
from knowing.

For example, time and time again people I know have spelled for love. They
have not done the ultimate no-no by targeting a specific person, but they do
something just as bad–they don’t really know what they ultimately want.
When they get what they spelled for, often they are disappointed, because
there is something attached to that new lover they didn’t think of.
Therefore, all spells must be specific.

One of the best ways to begin a working is to write out, in detail, exactly
what you want in one straight line on a piece of paper. Underneath,
phonetically begin to pare each word down. Underneath that line, pare the
words down again. Continue this procedure until only one letter from each
word is left. Interlock the few remaining letters into a sigil. Use this
sigil in whatever magickal application you have chosen to ensure your spell
remains specific.

To Will

Another stumbling block in spell casting is lack of will, whether it is will
power, belief, or conviction. Will depends on how badly you want to make a
change. Do you believe you are capable of making the change, or do you think
it is only wishful thinking? Are you willing to re-program your mind, your
environment, your relationships, in order to bring about ther change you
desire? Without will, a spell will fizzle. Is your mind fogged with doubt,
or unnecessary problems that will prevent bringing about the change you say
you want?

One of the best techniques for increasing your will power is the use of
meditation on a daily basis. Once you have learned to relax, use the alpha
state to program the events you wish to come to pass. You should work on
both short-term and long-term goals.

Another technique that is useful in spell casting is to write down why you
wish to manifest something. Let this explanation sit on your altar
overnight, then re-read it. Does it make sense? Is this what you really
want? Does your reasoning still appear firm, or is it full of holes?

Are you patient? Patience has a lot to do with will. Once you have a firm
grip on “will,” you are a third of the way through on accurate spell casting.

To Dare

To dare means you are not inclined to sit around on your laurels. It means
that you are not choosing to procrastinate, rather you are choosing to move
with purpose. To dare indicates that you are no longer afraid of the
outcome, or fear failure. You are confident that you control your own
destiny to the point where you won’t even argue about it, either with someone
else, or yourself.

Although “to dare” doesn’t appear to create a lot of work, it does require
you to make an active decision. This is the next catalyst for your magickal
operation. From here, you will plan the appropriate day, hour, moon phase,
astrological energies, and tools required for working magic,including what
divinity you will choose. To dare can lead to a great deal of work and
preparation.

To Be Silent

Even if you are an adept, you should learn to be quiet about your magickal
operations. There is only one exception, which is when you are working with
a group. If the group mind is actively participating on a project they
should be informed of their success or failure.

In the beginning, you should be silent so that you are not affected by
others’ opinions. Don’t tell them what you are performing magic for, as you
risk failure. Why? Because they can unconsciously affect you with their
disbelief or negativity.

Likewise, once you become proficient at spell casting, don’t announce
it–especially to a novice. No real adept will ever tell a novice that “My
spells always work.” Not only is it rude, it is also untrue. Everyone
fails. Imagine what a novice would think if they knew you lost your job,your
kids are running rampant, and you are deeply in debt. If your spells always
worked, you would not be in such a fix, would you? Foolish words can ruin
your reputation, which in turn, will ruin your own self-confidence.
Therefore, keep your trap shut–this ensures success in your magickal
operations as well as keeping your reputation intact. No one likes a
braggart, and no one considers an egotistical Witch a good leader or cleric.

The Witches Credo

The Witches Credo

Hear now the word of the Witch,the secrets once hid in the night,When darkness was for protection,We now bring forth in the light.Mysteries of the Water and Fire,The Earth and the wide-ranging Air,By hidden Quintessence we know them,and we bring honor in silence and fair.The birth and rebirth of all Nature,the passing of Winter and Spring,We share with the life Universal,rejoicing in the never-ending RingFour times in the year we give homage,come forth the Witches are seen,At Lammas and Candelas we’re dancing,so too on May Eve and old HalloweenWhen daytime and nighttime are equal,when sun is at it’s greatest and least,The four lesser Sabbats are summoned,again the Witches gather in feast.Thirteen silver moons in a year,thirteen to be the magikal array,Thirteen times at Esbat we make merry,for the work of the night and the day.

The knowledge has passed down the ages,each time between woman and manEach century unto the other,old times since the ages began.When drawn in the Magikal circle,by sword or athame of light,It’s compass between two worlds opens,in honor and love for this night.Our world has no right to know it,and the world beyond will tell naught,The oldest of Gods are invoked there,the great work of light’s Magik is wrought.For two are the mystical pillars,that stand at the gate of the shrine,And two are the powers of Nature,the forms and the forces divine.Do what thou wilt be the challenge,so be it in love that harms none,For this is the only commandment,By wisdom of faith so let it be done.

The Witches Guidelines of Life

The Witches Guidelines of Life

 
The Witches credo acknowledges the right of all people to practice their own path of spirituality. As long as that path does not bring harm or injury to any living being. The term rede is derived from the Old English term roedan “to guide or direct”. But don’t confused the witches credo with the Wiccan Rede & Credo. The Witches Credo provides the same guidelines, but it’s purpose is broader for many varying traditions of magik, including the solitary practioner.
Historians debate the origins of the Wiccan Rede, which is simply:
“Eight words the Wiccan Rede fulfill, An’ it harm none, do what ye will”
An’ is old English for And.
In general it is believed the Rede originated during the mid-to-late 18th century. The Credo, which is very similar to the witches credo, holds it’s origins in modern times of the 1910’s during the mystical revivals of the Gilded Age and into the 1940’s and 50’s. The reasoning behind the credos, according to spiritual scholars, was to add acceptance of modern witchcraft for the general public.
However, a broader study of both the Wiccan Credo and the Witches Credo may lead a researcher back to ancient myths, legends and pagan traditions of the 7th and 8th centuries. Even in it’s varying forms, the practice of witchcraft and it’s underlying spiritual beliefs have been utilized all over the world for thousands of years. All of which can be seen and often documented through the study and research of mythology. Within each mythical legend of Celtic, Greek or even Asian origin, resides a structure of do’s and don’ts for the magikal practioners of the day. Within each of these structures, are the references to free will, karma and choice; the laws of magikal practices so to speak. The modern Credo’s adhered to today, regardless of their original dates of creation, reside in the frame work of these ancient structures.
Many spiritualists today have a deep respect for the sanctity of free will within all living creatures. This is especially true for the modern neo-pagan. To use one’s spiritual talents and gifts to interfere in that free will is unethical and violates the essence of living in balance and harmony with the universe. To violate that balance would bring a karmic boomerang of negative energies and events back to the sender.
The Witches Credo is therefore a guideline of direction, not only for one’s spiritual practices in magik, but in all aspects of life. The credo is first instilled into a pagan’s life during their ‘Coming Of Age’ ceremony. Many traditions believe in making a rededication of faith with the Credo during the Witches new year celebration of Samhain as a means of reconfirming their spiritual belief and practices.

Becoming a Witch

Becoming a Witch


These steps will take at least two years if you do them correctly.

STEP ONE – discovering your path
Read and study. Read everything you can get your hands on. You need to read anything that will tell you more about the beliefs of witchcraft, magazines, books and web pages. While studying there are other forms of the craft that help. (nature) For example you could go hiking or go camping. Sunbathe, moonbathe, watch animals etc. This step should take you at least 2 months.

STEP TWO – defining your path
In a notebook, folder or journal start writing down some reasons why the craft is for you. What does being a witch mean to you? What do you hope to achieve? How do you visualize the God and Goddess? What does the Divine mean to you? Be honest. This notebook will become your book of shadows.

STEP THREE – Exploring magic
Magic is simply raising and channeling energy that is found in yourself, nature and the divine. Before you begin working with magic you need to understand what it is. You also need to know the basic structure of a ritual, casting circles, calling quarters, invoking the God/dess, raising and directing energy, grounding and centering and closing the circle. Know the moon phases. Learn to feel how the moon effects your body. Keep records of all you have learned in your book of shadows. This step will probably take you about another couple of months.

STEP FOUR – learning to focus
Now you should start working on meditation and visualization exercises to increase your concentration. Learn to be calm. You can start out by meditating at least 3 times a week for about five minutes. You should do this for at least a month. Remember to keep a record in your book of shadows.

STEP FIVE – working with magic
Now you can begin some basic spell work. Start with a full moon ritual or a new moon ritual. Every witch should write her own spells.

STEP SIX – self dedication
After you have been studying for at least five or six months on meditating and working with magic it is time to perform a self dedication ritual. Design it however you want. A self dedication ritual means you are dedicating yourself to the craft.

STEP SEVEN – the year between dedication and initiation
You can initiate yourself when you feel you are ready. The year you spend between your self dedication and your initiation you should spend celebrating the Sabbats, meditation, practicing your spellwork and studying. Use this time to learn about different forms of divination, such as Tarot or Runes, and different forms of healing, such as herbalism. Make sure you are recording in your book of shadows.

STEP EIGHT – Networking
You should spend a solitary year study after self dedication before a witch considers joining a coven or a circle. This gives you a full year to celebrate the cycle of Sabbats.

STEP NINE – Initiation
An initiation should be something that’s meaningful to you. The ritual should be written only by you. A coven initiation is a means of bonding a group together. Initiation into the craft should always be a solitary ritual.

You still have to learn and practice. If you truly want to be a witch be prepared to spend the rest of your life studying and learning about this religion.

Differences in Ethics and Magick

Differences in Ethics and Magick


When looking into Traditional Witchcraft, the differences in the views of ethics and magick are an aspect that a lot of Wiccans have a great amount of disagreement with. In Traditional Witchcraft there is a stress on the responsibility of the Witch, just as there is in Wicca, but that responsibility is looked at more in the way of a responsibility to protect yourself and those close to you in any way you can, even if that means using adverse magick in a way that Wiccan never would. For some of today’s modern day Traditional Witches, the way Wiccans will “turn the other cheek” or not get involved in a magickal sense in some situations, is seen as being somewhat of a weakness.

Ethics

Ethics


There are a lot of different components that can be looked at in a compare and contrast way between Traditional Witchcraft and Wicca. But before looking at those, let’s first take a brief glance at what ethics are to the Traditional Witch. Traditional Witches have no code or laws of ethics to live by. The most important factor in using magick is the idea that you will be responsible for your actions. Because in Traditional Witchcraft there is no Wiccan Rede or other moral code, the use of “black magick”, hexes, curses, and the like, are not ruled out on principle. In fact, to the Traditional Witch, it is looked at as honorable to do whatever is necessary to protect oneself and ones family in a time when they are facing potential danger on any level. With responsibility being the main focus, the idea in Traditional Witchcraft that there is no good or evil, only your intent, this gives even more of a weight on the shoulders of a Witch considering adverse magick.

Basic Philosophy Of Witchcraft

Basic Philosophy Of Witchcraft

Wicca, or Witchcraft, is an earth religion — a re-linking (re-ligio) with the life-force of nature, both on this planet and in the stars and space beyond. In city apartments, in suburban backyards, in country glades, groups of women and men meet on the new and full moons and at festival times to raise energy and put themselves in tune with these natural forces. They honor the old Goddesses and Gods, including the Triple Goddess of the waxing, full, and waning moon, and the Horned God of the sun and animal life, as visualizations of immanent nature.

Our religion is not a series of precepts or beliefs, rather we believe that we each have within ourselves the capacity to reach out and experience the mystery — that feeling of ineffable oneness with all Life. Those who wish to experience this transcendence must work, and create, and participate in their individual religious lives. For this reason, our congregations, called covens, are small groups which give room for each individual to contribute to the efforts of the group by self-knowledge and creative experimentation within the agreed-upon group structure or tradition.

There are many traditions or sects within the Craft. Different groups take their inspiration from the pre-Christian religions of certain ethnic groups (e.g. Celtic, Greek, Norse, Finno-Ugric); in the liturgical works of some modern Witch poet or scholar (e.g. Gerald Gardner, Z Budapest, Alex Sanders, Starhawk); or by seeking within themselves for inspiration and direction. Many feminists have turned to Wicca and the role of priestess for healing and strength after the patriarchal oppression and lack of voice for women in the major world religions.

There are many paths to spiritual growth. Wicca is a participatory revelation, a celebratory action leading to greater understanding of oneself and the universe. We believe there is much to learn by studying our past, through myth, through ritual drama, through poetry and music, through love and through living in harmony with the Earth.