Tag: Wicca

Magical Ethics

Magical Ethics

ByPatti Wigington

There’s a saying among the contemporary Pagan community that “black magic is whatever works, white magic is anything else.” This stems in part from a misconception that black equals bad, white equals good, and that there are no gray areas at all. However, nothing could be farther from the truth.

Let’s look at the word blackitself, and figure out why it connotates evil. A big part of that is thanks to pop culture — after all, in popular shows like Charmed or Buffy the Vampire Slayer, the good guys are the “white light” people. The bad guys are surrounded by darkness. Another part of the whole black = bad concept is because of people who can’t let go of their Christian upbringing, in which those who are righteous are surrounded by the light of God, and those who are damned will dwell in darkness.

The problem with this logic is that darkness in and of itself doesn’t have to be bad at all. After all, how beautiful is a quiet night out in the country, miles away from the lights of a city? Have you ever walked in the woods at midnight, embracing the comfort of the shadows? Darkness is what lies in the soil, below the earth, before a plant grows in the spring. It is the long nights of winter, when we are drawn into our homes to embrace our families and count our good fortune. It is the inside of the womb, warm and nurturing. Even the darkness of the grave, of death itself, may be seen as welcoming.

Once we accept that dark isn’t all that bad, it’s a lot easier to look at the concept of “black magic” vs. “white magic.” Even if we replace the words “black” with “negative” and “white” with “positive”, we’re still in a bit of a pickle, and here’s why: because it is the intent that matters as much as the action. In other words, if someone performs magic that others might see as “negative,” but does it for what they believe is an honest and just reason, then is it really negative magic?

To do magic is to say that you want to bring about change in the Universe — after all, if everything were perfect, there’d be no need for magic at all. Any magic capable of causing change is also magic that can harm, simply by its very nature. Magic isn’t some Super Spooky Power that we have — it’s a tool we can use to precipitate changes. Any tool can be used for helping or harming — if I have a hammer, I can use it to build a house. I can also use it to whack people in the head. It’s not the hammer that’s “negative”, but what I choose to do with it.

Case in point: in the early nineties, a serial rapist was terrorizing the women of a coastal city in the Carolinas. His reported victims, over two years, numbered at least two dozen, including a teenage girl who later committed suicide. A group of witches got together one night, and did a working calling for this man to be stopped by the Universe. A couple of weeks later, the prime suspect — who was later convicted — led police on a high-speed chase and wrecked his car, nearly dying from his injuries. He has lived since then severely handicapped, but he never raped another woman.

Negative magic, or no?

There are people within the Wiccan and Pagan community who feel that any magic that affects other people at all is unethical, and they have the right to not perform any magic on, against, or for others. However, there are an equal amount of people who believe that change brought about by magic is acceptable, just as change brought about by mundane methods is acceptable. Chances are, the two camps will never agree, but what you can do, as an individual, is respect the beliefs of those who may disagree with you, whichever side you may happen to fall on.

Look at magic as a way to improve your life. You can use it to bring love to you, to gain financial abundance, to eliminate problems from your life. You can use it as a method of growth and self-empowerment. It can be used to help you fulfill your dreams, desires and goals. Can you use magic to help other people? Sure — if they ask you to. If they haven’t asked — or if they’ve specifically told you NOT to do anything on their behalf, then don’t.

Ultimately, only you can decide which forms of magic fall into your personal system of ethics. If you feel a particular course of action is wrong, then avoid it. If you feel it is ethically acceptable, and you’re willing to accept the results of your actions, then so be it.

Magical Ethics and Guidelines

Magical Ethics and Guidelines

There’s a lot of spirited discussion about magical ethics within the Wiccan and Pagan communities. What’s okay to do, and what’s not? More importantly, do the rules apply to everyone? Read on to find out the basics of magical ethics, and how you can figure out what’s acceptable within your own magical tradition.

Magic for Personal Gain

There’s an awful lot of speculation about whether or not it’s okay to perform magic for personal gain. Unless your particular tradition forbids it, here’s why you should feel okay about doing magic to benefit yourself.

One of the first cautionary warnings that people new to the magical life seem to stumble upon is the idea that magic shouldn’t be used for personal gain. There doesn’t seem to be any clear-cut precedent for where this mandate came from, and in fact very few Wiccan or Pagan traditions follow it. To do magic is, after, to express your own discontent with the universe and the things in it, and to make changes come about to your satisfaction.

Think of it this way. Let’s say you are particularly skilled at building things. Is there some big Rule of Building that says you’re only allowed to construct things for other people, but never for yourself? What if you have a talent for balancing numbers? Does the Accountant’s Rede permit you only to do someone else’s bookkeeping, but not let you balance your own checkbook? Of course not. That would be ridiculous.

If your tradition says, “Don’t do this,” then don’t do it. Otherwise, what’s holding you back? Your personal code of ethics will help you determine whether or not you can perform an action or not. 

Magic is a skill set just like any other. You can use it alone, or you can use it in tandem with the mundane. Part of developing magical ability is to make your own life better. If you’re sick, you do a healing working on yourself. If you’re financially strapped, you do a working that brings abundance your way. Just like with any other talent, use the skills you have to benefit yourself. If you’d like to use it to help other people as well, that’s awesome, and something to be proud of. In the meantime, unless your tradition specifically forbids you from doing magic for personal gain, don’t ever let anyone tell you that your abilities can’t be used for yourself.

What Is The Difference Between A Spell and A Ritual

What Is The Difference Between A Spell and A Ritual

 
 
In practice the terms “spell” and “ritual” are used interchangeably in magick and throughout used as a umbrella term for magickal working.
 
A spell tends to be a less formal kind of magick, usually cast for a specific purpose or need, for example to protect a named traveller (maybe yourself or a family member) on a particular journey or trip for a specified length of time. The energies are raised and then released so they will bounce back to activate the purpose of the spell which has been represented by a symbol of that journey. This physical focus of the spell might in natural magick be a feather or some chopped fennel herbs to symbolize travel.
 
In contrast a ritual is based on a more general or long-lasting focus. A ritual may be carried out at specified times, for example the first day of spring or to celebrate the birth of a baby. A ritual, even in natural magick, follows a more structured format.
 
What is more, whereas a spell builds up to a climax and release of energy, the ritual may release energy more evenly throughout the weeks and months ahead.

Wishing You A Very Magickal Weekend!

Days Of The Week Comments 

Happy Saturday Everyone!

 

Saturday’s Correspondences

Saturday Is Ruled By Saturn

Ruled by the Roman God of the harvest and planting. New starts and firmly planting your seeds of intention or good focuses on Saturday.

 Other correspondences for Saturday are:

Saturn Rituals: Disciplining ourselves.

Element: Earth

Colour: Black and sometimes purple

Number: 3



Magickal Graphics

How to Choose A Good Magickal Name

How to Choose A Good Magickal Name

Author: Bronwen Forbes

There’s a standard joke in the Pagan community that, at a gathering, if the loudspeaker were to announce, “Will Raven, Morgan, and Rhiannon please come to registration?” half the attendees would show up, and that the Ravens at least would be split pretty evenly between males and females.

Like most good jokes, it has a lot of truth in it.

So rule number one of how *not* to choose a good magickal name is: pick one that’s already been used to death.

Rule number two of how not to choose a good magickal name: pick one that’s unpronounceable. I can’t even begin to tell you how many times people with magickal names like Aistiranpaistinfionncoinini have gotten really annoyed with me because I can’t pronounce their name. If you must*have a name longer than ten letters, do your friends, fellow coveners and community a favor and allow us to use a nickname. “Aistir” would work for my example. It means, “star” in Irish Gaelic.

Now that you know what not to do when picking a magickal name for yourself, what doyou do?

First, decide whether or not you really need one, or if your legal first name will work just fine. Back in the 1980s (when I first realized I was Pagan) , most of us had a special name we used in the community. Even though we were on the cusp of the 21st century, we still felt the need to hide our legal identity in order to protect our jobs and our children.

If you have a career, a potential career (if you’re still in school) , children that might be in danger because of where you live or who you’re divorcing, or a work situation that could be jeopardized if people outside the community knew you were Pagan, you might want a magickal name for public community use.

Also, many groups and traditions only use their magickal names when they’re in ritual – it’s another way to move them into ritual space, just like putting on robes and lighting the candles do. For these folks, the privilege of knowing and using their ritual name indicates that you are “family” to them. The rest of the Pagan community calls them Lynn or Bob, i.e. their legal names.

If you still decide you want a magickal name, it’s best to pick one that a) tells the Pagan world something about you, b) is a reflection of your path, or c) invokes something into you that you feel you lack. A really good magickal name will fill all three criteria.

Let me explain. When I joined my first coven, I was required (as were all members) to choose a name from Tolkien’s made-up Elvish language. I was a theater major at the time, and was intrigued by the comedy-tragedy masks that not only summed up the human condition, but also in the balance implied by the smiling face and the sorrowful face. After some reflection, I chose Nienor Lailaith, which, loosely translated, means “sorrow joy.”

I was called “Nienor” in the community for roughly my first year. It definitely told the Pagan world that theater was sacred to me, which was something I wanted everyone to know. The coven I was in used a lot of symbolism from Tolkien’s works, and when I met people and used my Elvish name, there was no question in their minds what coven I was in and what path I was on.

Finally, I was twenty-two years old. “Balance” was not in my vocabulary – but I knew it needed to be. I remember thinking that maybe a nice, balanced name like “sorrow joy” would help me learn how to better juggle my schoolwork, home life, and coven responsibilities. As magickal names go, Nienor Lailaith was a pretty good one.

So in case you’ve accidentally or deliberately misplaced your copy of The Silmarillion, how do you pick a good magickal name?

Here’s what I did when it was time to retire Nienor and find something else. I took a piece of paper and a pen and started writing down every word or name that I liked from my favorite books — fiction and non-fiction — my favorite movies, mythology – Greek, Roman, Celtic, Slavic, Norse, plus plant and tree identification books, baby name books (they’re not known for historical accuracy, but they do have some names you might not otherwise think of) , animals I particularly liked, zodiac correspondences, birds, history… every source I could think of until I had a list of about thirty names.

I then started to cross off the ones I liked the least until I had two left. One, not surprisingly, was Bronwen. I liked the sound. I liked the spelling – there are several ways to spell “Bronwen, ” more if you want it to look exotic. I played around with what little I know about numerology and discovered that Bronwen spelled with an “o” and an “e” (as opposed to, say, “Branwyn” or “Bronwinn”) was a one, a number that balanced my birth number very nicely. So, Bronwen it was.

(On a side note, I legally changed my first and middle names in 1994. “Bronwen” is now my middle name. You don’t have to go as far as legally changing your name. In fact, considering all the expense and annoyance of changing all one’s legal documents, including driver’s license, social security card, medical insurances cards, etc. I strongly recommend you have at least one major compelling reason to do so. It’s really a pain to do!)

Whatever you do, don’t use one of those Pagan name generators on the Internet. They’re a joke. They’re meant to be funny. They are not for real! You’d think everyone would know that, but I’ve run into about one too many “Lavender Mermaid of the Sand” who got her “special” name from one of those sites and took it seriously. In fact, I just now played with the Pagan name generator and got Ariadne Bard Dragonfly.

Hmm. I think I’ll stick with Bronwen, thanks. But if Ariadne Bard Dragonfly works for you, feel free to take it!

Responsible Witch

Responsible Witch

Author: Donna Caldwell aka Scarlette Winter Rose

What is a witch? Is it, as by common definition, a sorceress, a person bent on evil doings, who casts spells and worships the devil? Is it someone to fear and therefore ostracize, imprison and execute? My answer to these questions is both yes, and no.

Why am I qualified to answer these questions? Because I am a witch, and have been all of my life.

So let’s get those questions answered.

First, a witch is many things. She, or he, as men are witches too, may or may not be a sorceress. Some witches practice no spell craft, but choose only to focus on the worship of nature, and the Goddess and God, providers of all that we are blessed with on this earth.

There are those like myself, who practice sorcery, or magick. And you will find that among witches, those terms, along with numerous others, intertwine for many, while some insist that the term sorcery only applies to black magic. I do not agree, because to me there is no “black” or “white” magick. There is only magick, and it is the intent of the practitioner that determines the direction of the energy used.

When one decides to follow the path of the witch, they are making a commitment that holds many responsibilities, and will find that there is much to learn before any actual casting of spells should be approached.

To quote High Priestess Ly de Angeles, from her book “Witchcraft Theory and Practice”, “Once initiation has occurred, there is no turning back…you will quest all of your life; it is not a thing to do thoughtlessly.”

This is, in part, because our spiritual path, unlike others, states that we are immediately responsible for all of our actions and the results that follow. We cannot lay blame elsewhere for our harmful deeds, whether toward ourselves or to others.

Witches do not believe in the devil, so the idea of our worshipping one is meaningless. If we have acted in a baneful manner, we will not be judged after our body dies, before a single god, but will reap the sowing of our intent while in the present life, and sometimes beyond it, in accordance to the laws of the universe.

This is known among witches as the Threefold Law. It states that any one baneful act by a witch shall be returned upon them three times.

Some, myself included, do not hold strictly to the Threefold Law, but believe that negative use of witchcraft returns upon those liable however many times the universe deems necessary, in order to teach that which must be taught to the practitioner. Think of the old saying “What goes around comes around.”

So witches do have rules? Hell yes!

We abide by that which is known as the Wiccan Rede, a hefty list of guidelines. The most basic and important of these is “And it harm none, do what thou wilt.” Now, just what does that mean?

It means a lot.

We must take care with everything and everyone on this earth, be it the people, the animals, nature, and the planet itself. All is a gift from the Goddess. We must not lie, steal, cheat, or raise war, either with nations, or other people who would condemn us for our beliefs because they differ from their own.

We must work magick responsibly. This means we must prepare for ritual with great thought and patience, being precise, and making sure our efforts do not impose upon another’s will, as that would be baneful.

We must not use mind-altering drugs of any kind before or during ritual. To do so would be against the Rede, as we could bring harm to others and ourselves due to our lack of clear focus.

There are strict rules for summoning energies or “watchtowers”, as we in the Craft refer to them. They are called upon to join and assist in ritual, and must be dismissed at the ritual’s end, in a certain way. Failing to do this can, and most often does, result in negative occurrences long after the ritual is over and those in the circle have gone merrily on their way.

Being in a drugged state would leave those practicing within the ritual circle completely vulnerable to the energies and spirits that have been summoned. To perform spell work correctly, successfully and safely, one must have complete control over their faculties.

Now, how about our reputation?

It has taken hundreds of years for witches to partially recover from the labels placed upon us, and whether we like it or not, our chosen path is one which is looked at by others who still hold to the opinion that we are not following a true spiritual path, but one of pure evil. We must show them differently.

We must act responsibly, respectfully, and never fall into the trap of believing that we are “right” and others “wrong” in their differing beliefs.

We must not boast of powers, or play upon another’s fear of us, thus falling prey to the ego and thereby promoting our own demise, either through personal fault, or by those who would seek to destroy us.

As for that last question, I think I’ll let you, the reader, decide. You have heard from me, a practicing witch, concerning some or our basic beliefs and ways in which we live our lives.

So, what do you think? Should I be feared? Ostracized and imprisoned? Executed?

Some would still answer, “Yes.” My neighbor is one. She has stated on more than one occasion that anyone who practices witchcraft, or her idea of witchcraft, should, in fact, be burned at the stake, twenty – first century or not. With the giant wooden cross she has erected in her front yard, I guess she is preparing for her own ritual….

There will probably always be those who will hate us, out of ignorance and fear. Or perhaps just because we have the courage some of them lack, to follow our own path rather than go along with what is most acceptable in society for the sake of fitting in.

As for myself, I shall continue on the journey my Goddess has provided me, and I shall remain a responsible witch.

We Must Hide No Longer

We Must Hide No Longer

Author: Ryan Smith

Welcome to America, the self-proclaimed land of the free and home of the brave. The country where, at least in theory, one can practice any faith one wishes and can fully exercise as the Founding Fathers put it the “freedom of conscience.”

The First Amendment, which starts with “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, ” while plain on its face has had a lot of footnotes attached to it over the years by the Christian supermajority. Freedom of religion as long as your faith is Abrahamic in origin. Freedom from persecution as long as you kneel before the Cross. Freedom to worship openly and unhindered only if your faith is one that was thrust on your ancestors by foreign missionaries who claimed to have their best interests at heart.

As a member of what is America’s Invisible Minority, I am no stranger to what happens to Pagans when one is ‘outed’. While I have not been physically assaulted or fired because of my faith I do know what it is for people to go oddly silent when I offer a blessing. I know what it is to be mocked as “insane” and/or labeled a “devil-worshiper”. And of course, I have heard the ever-popular chastisement of, “You’re going to Hell.” I’m fairly sure that anyone whom is not Christian reading this knows what I’m talking about. I’m also fairly sure most people reading this, if they personally have not been the victims of it, at least know someone who lost their job shortly after being outed for “personality issues” or because “didn’t quite work out” or because “we no longer have need of your services.”

Then we have the worst examples: Brandi Blackbear, who was suspended from school for fifteen days in Oklahoma due to accusations of witchcraft (1) . In 1999 Tempest Smith of Michigan who, after school administrators washed their hands of the ongoing harassment by Christian students at her school, hung herself rather than deal with it any longer in 2001 (2) .

Palmdale, California, the state that is seen by many and prided as the most forward-thinking in the country, in 2002 had a local Christian group invade a Pagan store and harass, browbeat, intimidate, and threaten patrons who were honoring Ostara. The best part was when the Sheriff’s Department refused to investigate because, oh by the way, a volunteer department chaplain was at the attack and helped organize it (3) .

2004 in South Carolina saw local prosecutors state that a man accused of murder did so because he was Wiccan (4) . There is of course the infamous case of the Wiccan Nevada National Guardsman denied a pentacle on his headstone by the US government (5) .

In 2007 an Army Chaplain, in spite of his stellar record as a soldier and Chaplain, was not only denied his request to serve as a Wiccan Chaplain but also removed from the Chaplain’s Corps (6) . I’m sure there are plenty of other incidents like these that are as bad, possibly worse, that have not been mentioned here.

So what, you may be wondering, is the point of all this? The point is simple: we as a diverse group of Earth-based faith traditions are routinely disrespected and disregarded by American society as a whole.

Now I know a lot of Pagans are likely thinking to themselves, “Why should we care what a bunch of superficial ‘sheeple’ think? We’re free spirits who dance to the beat of our own drums and don’t care what other people say about us!” There is a very serious problem with that kind of thinking.

In the United States of America today there are about 300 million people (7) . Of that 300 million it is estimated only 1.3 million are Pagans of some kind or another (8) . As much as our independent spirit and willingness to question convention is probably our greatest strength it cannot be ignored that we are a tiny minority in an overwhelmingly Christian nation.

What would happen if, for example, the good people at Operation Rescue who had regularly targeted Dr. Tiller’s clinic in Kansas for protest (9) were very directly confronted in the national media and asked if their accusations of him being a mass-murderer (10) were responsible in some fashion for his cold-blooded assassination inside his own church? You would have wall-to-wall coverage of pundits, preachers, and politicians tearing their hair out and wailing about “persecution.”

Now what happens if, say, a Druid Grove is accused of human sacrifice? First off you probably wouldn’t see any media attention given to such a story unless someone decides to go and actually do something about “those dangerous cultists.” You would probably also see outrage and condemnation on the web on Pagan blogs. And just like many other instances of persecution after we as a whole vow “Never Again” and some group or foundation takes up the incident as their championed cause, it sinks back into the morass of apathy.

Why does this happen? Are we not devoted enough to our own dignity? The answer is rather more elementary than Pagans being undeserving or incapable of organizing or any of the other excuses bandied about.

With only a small handful of real victories against our persecutors and attackers, any move to do something about it is already seen by many as doomed to fail. Too many Pagans give our independent nature and notorious difficulty in being organized in any meaningful fashion as cop-outs to really having an impact on society and improving our standing in it. It is, sadly, understandable why many would do so.

Who wants to exhaust their time, money, and energy fighting for a cause pre-determined in the minds of their colleagues as lost? Everyone wants to be the hero riding over the hill; no one wants to be the person who makes the glorious last stand for a greater moral victory. Far better, it would be argued, to think small.

Better to gain a seat on an Interfaith Council or use of a Unitarian Church than to run for public office. Better to make small, easy victories than to organize, mobilize, and take the fight to where it matters most: the public square. Better to cede the debate to people who do not understand us and in many cases are actively hostile to us.

To take such an approach is to sacrifice the future of our faith, of our community, and of the next generation of Pagans for the sake of questionable comfort and unsteady safety in the immediate present. As Ben Franklin once said, “He who would give up a little liberty for a little security will gain neither and lose both.”

We cannot continue to “wait and see” or “let our moment come” or “try not to upset people.” We upset a sizable fraction of the population simply by breathing; staying quiet and walking small will not change that. I see no reason why we, a community that wears our free spirits as a badge of honor and believe in the importance of personal responsibility, should be afraid of standing up for what we believe. Every other group striving for rights and dignity in American history has been told the same thing when they began their push.

If all the other groups had listened then we probably would still have slavery in the South, women as property of their husbands, and only those with land of their own having the right to vote. Discretion is said to be the better part of valor, but when discretion is forced by circumstance then it is no longer a guardrail against madness but a straightjacket for the soul.

So long as we allow inaction we will remain the Invisible Minority. So long as we act in reaction to fear Pagans will continue to be harassed, attacked, fired, and forgotten. The promise of the Declaration of Independence of, “life, liberty, and the pursuit of happiness” will remain unfulfilled for all of us. The effort will be long. It will be hard. Only a fool would promise that it would be easy. But America now is no longer the America where the Religious Right stood unchallenged in their agenda by the masses.

The time is now. We stand at a vital crossroads in history. With the power of the social conservatives, at least for now, broken and our numbers on the rise we must seize the moment and begin the long journey to respect and acceptance. In so doing we must remember, for all who join us in the cause, that we do not just do so for ourselves. We fight for each other, our fellow Kin regardless of Tradition.

Most importantly, we are fighting for the future. The future of our Traditions. The future of our community as a whole and the health, vitality, and success of our local communities in particular. Most vitally we are struggling for the next generation. We must take up the cause to demand respect and dignity and work long and hard now so that when the next generation comes of age they will not know the fear, uncertainty, loneliness, and hardship that many of us have been forced to live with.

We begin today so tomorrow we may openly stand on the mountaintops and in the public square with each other, our children, and our fellow Americans and have no fear anywhere in this nation, from Seattle to Atlanta, from San Francisco to San Antonio, from New York to New Orleans there will be no place where we must hide the truth of who we are for the sake of survival or propriety.

We must take up the cause of liberation. We can no longer let fear instilled by our attackers to keep us shoved into the shadows. We must stand up and get involved in our local communities. We need to actively participate in local, state, and federal politics whether or not it is directly Pagan related or not. To give us a voice in public offices, we need to cultivate, assist and support people to run for these offices including those within the existing two major parties.

We must aggressively dispel the lies perpetrated by our foes by coming out to the public where it is safe to do so as a Pagan, as a Druid, as a Witch, as a Heathen so they know we are not some mysterious dark cult but real people they know. We must do this for what are our natural rights as human beings of life, liberty, and the pursuit of happiness on our terms according to what we believe not what others say we must believe.

We have no time to wait, no time to allow our moment to come. Our time is here.

Every act we take, great or small, alone or in a group, which is one made for the good of our greater community is one worth doing. Every act no matter its impact is one more step on the road to victory.

We cannot wait for heroes to come riding down from on high to our rescue. We must answer the call and rise to the challenge that we all face.


Footnotes:
1. http://findarticles.com/p/articles/mi_m1568/is_9_32/ai_70461580/
2. http://community-2.webtv.net/FullMoonCircle/TempestSmith/
3. Rich Breault, “Wiccagate: What do Witches Grove protesters have to hide?, ” Valley Press, 2002-APR-8.
4. http://www.wistv.com/Global/story.asp?S=2347141 and nav=0RaPRIlo
5. http://archives.chicagotribune.com/2007/feb/08/news/chi-0702080027feb08
6. http://www.northcountrygazette.org/articles/2007/032907WitchTrials.html
7. https://www.cia.gov/library/publications/the-world-factbook/geos/US.html
8. http://religions.pewforum.org/pdf/affiliations-all-traditions.pdf
9. http://www.washingtonpost.com/wp-srv/national/longterm/abortviolence/stories/tiller3.htm
10. http://www.christiannewswire.com/news/8967610531.html

Religion: From A Witch’s Perspective

Religion: From A Witch’s Perspective

Author: Crick

Have you ever wondered why humans are so scared to face life and the spiritual lessons that are in waiting for each of us? I ask this because since the dawning of humankind we have created religions. Religion in all reality is a subterfuge and a distraction from the individual pursuit of spirituality.

A state of spirituality is a journey of the individual. It does not require the presence of the many such as is found within a religion. This applies whether a religion is one of the so-called organized religions, pagan, or one of the myriad other religions created by humans.

A religion comes into existence by the hand of a human, generally a man or group of men. A concept of Deity and the mysteries of life are created and then transformed into a specific dogma or set of beliefs. The only problem with this approach is that it is predicated upon the narrow precepts of one or even a few select humans.

This is fine, if such beliefs were confined to the originators of such beliefs. For each individual is entitled to the beliefs that define their personal existence in regards to Deity and the mysteries that comprise this existence of life.

But when such personal opinions are then extended to the masses, the concept of individualism becomes mired in the tentacles of censorship that goes by the label of dogma. When this occurs, the concept of individuality is lost.

Another concern with such an approach is that those opinions that form the basis for religions are based upon select human perspectives and are not the direct offering of Deity. Of course there will be those humans who will insist that their perception of Deity was the driving force that has inspired the particular religion that they themselves subscribe to.

However with literally thousands of divergent concepts of deity that has been proffered since the beginning of humankind, who is actually right and just as importantly, who is wrong? Is there such delineation when it comes to spirituality and/or religion? Does one person have to be right in order for all others to be wrong?

As individuals, each seeking their own definition and thus understanding of deity, this self-imposed quandary goes away. For as individuals, the belief in deity and the search for a comprehensive understanding of the mysteries of life become a personal pursuit and as such, do not require the approval of any other human being on earth.

Paganism was at one time a path that actually encouraged individual seeking and thus a personal sense of understanding. And in many ways it still is to this very day. However the specter of religion and the pressure of peer acceptance as defined by the few have stretched its tentacles into paganism as well. This modern attempt at conversion is commonly referred to as neo paganism. In essence, there is an attempt by some of these modern converts to turn paganism, which once defined individual spirituality, into a religion which follows the same parameters as the so called organized religions.

Why is this being attempted when it is blatantly obvious that organized religions and paganism are diametrically opposed in their approach to the concepts of deity and the mysteries of life?

The most obvious reason for this forced perception of dogma is the entrance of the many who formerly subscribed to an established religious pattern of acceptance in regards to their spiritual journey. However there may be a deeper reason for such an imposition of foreign values when discussing the parameters of paganism.

For instance why does humankind even need the anonymity of a concept known as religion where one can comfortably become a faceless member of a pre-conceived set of beliefs (dogma) ? And as already noted, said set of beliefs, which in every man-made religion on earth is defined by a select few.

Could it be because there is a segment of society who is apathetic about their spiritual beliefs? Could such folks be personally insecure of what they may encounter if they were to actually seek out their own answers to spirituality? Does this observation offend you?

If so, perhaps there is a gem of truth here that you may want to explore within your Inner self. When a select person or group of persons places the concept of deity and the mysteries of life into an imposition such as religious dogma, there is in effect a barricade to any real spiritual growth. The individual loses the gift of self-identity because they are pressured into a specific set of beliefs (dogma) , which limits any further exploration of the many possibilities that are inherent in un-fettered spirituality.

Many man-made religions have mechanisms in place that are designed to ensure that their members do not stray outside of the accepted parameters of belief has dictated by the few. Where is the freedom of the individual in such a setting? And where within the tenets of paganism do such man-made impositions apply?

These same man-made religions also have mechanisms in place to cast out those who dare to seek out the truths of life as they apply to their personal seeking and yet are outside of the accepted dogma of the particular religion that one is subscribing to.

In my personal opinion such an approach has absolutely nothing to do with any real concept of paganism. And so the push to “convert” paganism into the parameters of organized religion is somewhat troubling and may border on hypocrisy.

There is a common saying that “trying to get pagans to come together is like herding cats”. I personally hope that such an analogy retains some iota of truth as paganism wends its way into the consciousness of modern practitioners. Once those who follow the path of paganism lose the inherent right to live as individuals and once members of paganism lose the drive to seek out Inner truths, which are not restrained by the masses that blindly follow the lead of the few, then it is no longer a true spiritual path. Rather it becomes nothing more than an extension of the mind numbing control of religion.

And those who describe themselves as pagans, in all reality become nothing more than faceless minions of yet another man-made religion.

The Anatomy of Magical Power

The Anatomy of Magical Power

Author: Iritar

 

In my teaching, there are some key basic elements to each and every pagan’s spiritual path that emphasize the power of each practitioner. Whether you are just starting your path or have been on your journey for many years, it is important to return to these basics in order to grow past hurdles when you feel that every corner is filled with roadblocks that impede your growth.

Visualization

I cannot stress this enough. Practicing and maintaining good visualization exercises helps to construct energies within yourself and from the divine source (s) you follow. Without being able to see that energy, you are not capable of casting circles, putting up spiritual defenses or see your magic being sent out.

Meditation

This goes hand in hand with visualization. By following one of two meditation techniques (and swapping between them as you feel led) you can let your higher self and the powers that be guide you around the roadblocks. Using proper meditation techniques such as getting comfortable, setting the atmosphere with incense, candles and music will allow you to get better results.

With Focused Meditation, you are looking to direct your energy for a purpose whether that is health, peace, love, etc. This is where you retain an image within your mind, whether moving like a movie or still like a photo. Focused Meditation is also a good place to instill commands to yourself that will accelerate specific tasks to “snap you into it”.

For Christians, Psalms 23 and the Lord’s Prayer are two distinct ways for them to immediately focus on peace, spiritual defense and assurance. By reciting these passages, it allows them to take a predetermined “emotion” and resurrect that emotion instantaneously without a lot of prop and circumstance.

Pagans can do the same. I use a reinforcement phrase in my meditation that will allow me to instantly surround myself with spiritual defense. I use the phrase, “Shields Up”. Although I’m not a Trekkie, I use the visualization of the defense shield from the series as a way of protection. As I performed the visualizations of those shields in my meditation for self-protection, I reinforced this with the phrase. This allows me to quickly throw up my spiritual defenses without much focus in everyday life.

Another form of meditation is Intuitive Meditation. This is a free form style meditation where you don’t focus at all like intentionally daydreaming. You should protect yourself before you begin by putting up your defenses and then clear your mind briefly. I usually visualize a white sheet of paper with no lines for the canvas of my meditation, holding it in my mind for a few minutes. Allow your eyes to unfocused and relax. As the images come in, allow them to flow and pay attention to everything you see. Usually these images will show you what you should work towards, reveal the mysteries in your life and even allow you to see what’s ahead of you.

After your meditation is done, document them in your journal and you can plan Focused Meditation sessions to examine what you need to more closely.

Emotional and Spiritual Balance for Protection

Building off the visualization exercises and meditation, you need to protect yourself from negative energies and spiritual attacks. Not all attacks are within the physical or from a being you know. Some negative forces are drawn to your spiritual light like beetles to lights in the darkness.

Follow the codes of Harm None and understand the Law of Three. All indoctrinations have variations of these principles. The easy explanation is what you send out will come back with a punch. Do what you will, avoid imposing against someone’s will even with good intent.

I usually ask permission from people when doing spell work from them. If I chose not to disclose my spiritual beliefs to someone, I ask them if I can pray for their need in my own way to request that permission.

Avoid the negativity; you don’t need it in your life.

Rites and Ritual

Follow the codes of your coven if you are in one, but also establish your own practices. Do what feels right from you when communing spiritually one on one with your deities. Some people need detailed ritual work to enter that communion where the magic flows; others can instantly open themselves up by simply asking their deities to stop by for a visit.

If you are a solitary practitioner, establish your own journals and Book of Shadows. Read and study, but if you feel restraint in following a ritual like not being able to remember the exact words of someone else’s ritual you read, make your own.

The issue at hand is that if it feels like work and you cannot break through, then it is work. I associate this much fun to doing my taxes. Ritual should never be a burden.

Spells

If you are just beginning your life path, it is good to look at samples of other people’s spells. This can help you find your own structure and what you need to be successful in your practice. I strongly encourage creating your own spells as simple or as complex as you need. You can chose to incorporate what elements are right for you such as what kind of incense to use, if any, calling the elements, herbs and recitals.

If you are in a group or coven, ask them for guidance and learn group spells and rites. This will instill harmony in group spell works and communion.

Resist Pride and Envy

No one has all the answers or they wouldn’t be here. No matter how powerful you feel that you have become or how close your walk is with your deities, understand that you still have something to learn. Avoid competing with other practitioners and don’t measure yourself against them.

Each of us is on a personal journey. We should never look down upon another because what they need to know will be revealed to them when they are ready. You can offer a general word of assurance and aid if needed, but do not feel that you have to tell them what they need to do unless you perceive they are asking for your help.

Be open to share with others, but if you encounter opposition to the knowledge you share, know where to end it peacefully. Avoid challenges by weighing those challenges against your beliefs and avoid debates. If the emotions start feeling tense during a conversation where questions are arising, you are going to far. Stop, center yourself and listen willingly to the other part. If they are wrong, they will discover this themselves even if it means the hard way. That is their path.

Fear that someone is trying to take control of your group (even if they are) will become self-defeating. Use your protection guards and wards. Speak truth and do not seek to tear others down. This is a good way to weed out the deceit and negativity from the group. Those remaining will become more enlightened and grow by leaps and bounds.

Conclusion

Que Se, Que Se. What will be will be. Don’t lose focus on your spiritual path and start will the basics if you are feeling stagnant. Avoid negativity and realize it when you are the source of it. Discharge it and get rid of it.

Avoid feelings of guilt, betrayal and loss. If you are having problems with these, address them with meditations and reinforce their removal through spells and rites that are of your construction.

The Spiritual Laws of Witchcraft

Witchy Comments 

 The Spiritual Laws of Witchcraft 

Witches know that no truths are absolute. There is no one absolute truth for anything. There is no one way to interpret reality, behave, think, or live. Therefore there is no single way to practice magick, pray, celebrate the seasons or spirituality. The idea that there is only one truth to any question leads to fanaticism, compulsion, and persecution.

Witches understand that the Universe is in perfect harmony and balance. Therefore, everything has an equal and opposite, not necessarily equated to a negative. For example: male and female, light and darkness, up and down, positive and negative, left and right.

Witches realize that for every action there is a reaction. Most of us view this as the Law of Karma. Therefore if you create evil, you will receive evil inn return, create good and receive good in return. Harmony begets harmony, evil begets evil, and balance begets balance.

Witches know and realize that we are all one. We are connected. Everything that you do to another, influences yourself either directly or indirectly.

A Witch should never close his or her mind to knowledge of any kind. It is through the continuous process of learning that we raise our personal vibration and our attunement to Deity.

A Witch acknowledges the Magickal Circle as Holy Ground. Therefore a Witch shall purify him/herself before entering or casting a Circle. All notions of hatred, arguments, or prejudices of any kind have no place within Circle.

Witches use the energies around themselves to effect change within their lives and the lives of others. These energies are manifest as the 5 Elements ( Earth, Air, Fire, Water, and Spirit). The Witch becomes a conduit for the Divine and Earthly energies used during Magick and Ritual.

Witches use common sense and wisdom and do not share the Mysteries with common fools. The Mysteries are not to be wasted in this, or any other manner.

Witches do not point out the identity of other Witches. Discrimination still haunts many of us. If one brings about such an incident, he/she is directly responsible for the harm that befalls the one revealed.

How the Internet Changed Paganism

How the Internet Changed Paganism

Author: Vivienne

The Internet is a wonderful tool used by numerous people worldwide. Although some might not admit it, most people rely on the Internet for most things that they do. Now, how does this relate to Paganism, one might ask? Well it seems that the Internet has made information on Paganism and the various traditions that it encompasses (i.e. Druidism, Wicca, etc) more accessible to people now a days. There are many articles on Paganism available to read on the Internet (not all are good but there are many informative pieces out there) .

If it weren’t for the wonder that is the world wide Internet, I probably would not be on the spiritual path that I am today- I cannot say that for sure but it is improbable. To be honest, I can’t quite remember exactly how I ended up typing “Wicca” into the Google search engine on my laptop computer. However, what I do know is that for some reason I did and it led me to reading various articles on the religion, that I now call my own. It led me to discover that there is a spiritual path that seems to encompass basically everything that I believe- in terms of what the divine is. It felt to me like I finally had found the spiritual path that I was meant to be on. Many people will understand what I am saying by this; that something which had been missing was finally filled. In fact, Wicca helped me become a better person and Paganism in general, is something that I find myself feeling extremely passionate about.

Now, I am a very music oriented person and immediately after making my little “discovery”, if you will, I went to YouTube and listened to various Pagan chants. It was the reassurance that I needed to go out and buy a few books on Paganism in general and Wicca specifically. Now, my story may seem a bit off topic, but I assure you it is perfectly relevant. The point I am trying to make it that through the Internet I had found Paganism- without the Internet I probably wouldn’t have. I even learned much of what I know from Pagan Podcasts, which I listened to on iTunes.

I do not consider myself what some would refer to as a Techno Pagan, to be honest, however I do believe that technology heavily contributed to my finding my current spiritual path; and I do not doubt for one second that many others would have similar stories to mine. So this may be a bit repetitive, for I mentioned it in various forms throughout this article, but I am very grateful that the Internet helped lead me to my Pagan spiritual path.

Some people may argue that the Internet making information on Paganism more accessible to be a negative thing; that it is becoming too “mainstream” because of how easily people can learn about it through the Internet. However, I strongly disagree with the people who say that, sure it is their opinion and they have a right to it but it is something that I will argue with- because quite frankly I disagree with it.

For one thing, just because something is mainstream doesn’t necessarily make it a bad thing at all. Sure some people may find that Paganism being a bit mysterious adds to its appeal. However, it is my belief that it also leads to some of the problems that people who do not consider themselves Pagan have with the spiritual path that we choose to follow. It is fair to say that generally people are afraid of what they don’t understand or what they don’t know. For example, most people are afraid of death because there is no one can definitively say what the afterlife is like, furthermore if there is even an afterlife. Sure we have many guesses about what comes after death but we never will really know. Therefore many people are afraid of death.

My analogy can apply to Paganism as well; some may see it as something that is to be feared and that it is something evil when in truth it’s not. But when something is shrouded in mystery then it is easier for people to be ignorant about not just Paganism, but anything in general. So basically what I am trying to say is that information about Paganism becoming more accessible to anyone isn’t a bad thing at all and in fact it is probably a good thing. If people at least have an idea of what something truly is, then it is probable that people will not jump to ignorant assumptions so much.

So basically, I think the Internet’s impact on Paganism in general has potential to be quite positive. In fact, I think it actually already is quite positive. Not only does it give basic information on our beliefs it also can help unite the Pagan community. Think about it, the Internet’s principle purpose is communication.

Even this article that I am writing is a form of communication using the Internet. I am communicating to you, the readers, my opinion on the matter of the Internet’s impact on paganism. Not only does the Internet help unite the Pagan community through *Witchvox (for example) , but other websites are helpful in allowing us the ability to communicate with one another.

Sites such as forums help us get to know about other members of the Pagan community as well as allow us to discuss and debate different issues and the like within our community. As well as communication, the Internet makes life easier for those of us who choose to remain “in the broom closet” do so. The web allows us to purchase things such as books, music, and tools for ritual, etcetera through the Internet. It allows those people anonymity that they may not have if they had to go to a Witch shop. Speaking of which- not everyone has a Pagan store where they live which is another way in which the Internet positively affects Paganism.

Any tools and such that one may need who do not happen to have a Witch shop where they live, have the ability to purchase whatever they might need through the internet. So in conclusion, the Internet has enabled us as Pagans to do so much. Communication, anonymity, and access to information being only some of the positive impacts that the Internet has made on Paganism.

Sure, one could argue that there may be some negatives when it comes to Paganism and the Internet. However, I ask you to ask yourself, is the Internet really making more of a negative impact on the Pagan community than a positive one? I certainly think not.


Footnotes:
Inciting a Riot Podcast- Hosted by Firelyte

Daily Devotional Practises

Daily Devotional Practises

Author: Mr Araújo

For as long as I have been chatting online with other Pagans, I have been told stories of how life was somewhat sad without the presence of a religion with which a person can identify itself. I believe that this must be the case of nearly everybody here at The Witches’ Voice and it happens to be my case, of course. This is going to be an essay that explains my point of view on my own practices and how they came to be.

When one first decides to take the first step and enter the Craft, it is hard to avoid the temptation of jumping headfirst to the Initiation Ceremony. Although I have not discussed this with anyone else, I imagine that it might be quite true. After I decided that Wicca was a good Path for me, I immediately began searching online for its history and I was shocked – nearly all of the “founders” and their “heirs” belonged to covens and from what I could tell, their knowledge seemed so vast.

“How will I ever be as good as them?” I thought, worried that Gerald Gardner’s, Doreen Valiente’s, Raymond Buckland’s, Dayonis’ (amongst many others) legacy would be doomed in my hands. Whatever could I do not to venture off, far away from Wicca? And, most importantly, from the God and the Goddess?

First of all, I did a small Dedication ceremony – which was my very first ritual, in fact. I then began to focus very hard on my study of the Craft and I chose my sources very carefully. After I had read some of writings of the Founding Fathers and Mothers of Wicca, I decided to study earlier Pagan rituals.

Eventually my studies, beliefs and emotions led me to instituting my own set of devotional practices that filled in the blank left by the joy of the previous Sabbath and the yearning for the next one (I have never had the chance of safely celebrating an Esbat) . And so I began to wonder, yet again, if others did the same. But since I didn’t know of any other Pagan, let alone a Wiccan, I kept going. Today I know quite a few Pagans and most like to frequently keep in touch with the Gods, one way or another.

Yet, there are those – I have never met them, but I have been told that they are out there – who only celebrate the Sabbaths and Esbats and probably exclude any other contact with the divine. Forgive me for sounding too full of myself, but I don’t know how they do it. Perhaps it’s because they celebrate 20 or 21 rituals per year and that satisfies them – whilst I only have an average of 6 or 7, since I’ve never managed to celebrate Yule and I sometimes can’t celebrate Ostara or Mabon.

Personally, I feel a need, a thirst and a hunger to be in almost constant contact with the Gods! I’m not a religious fanatic, but ever since I discovered Wicca, I can’t have enough of the joy that is Their presence wherever I am.

So what are my daily rituals? To me, they aren’t very orthodox, since I am quite fond of my European background and heritage, but my research led me to the Ancient Egyptian practices. In case you’re familiar with them, yes, you’re right – I’ve adapted some of their rituals to my little “tradition”. Basically, I try to recognize the God and the Goddess in Their different aspects as the day goes by, and so I’ve adapted and made up small rituals for each aspect – devoid of almost all previous Egyptian symbolism.

When I wake up, I thank the Goddess for having protected me during my slumber. When I’m done with my morning routine, I go outside and greet the Sun Child and ask for His energy throughout the morning. If I happen to pass by my town’s river, I greet the Maiden; if I don’t, I do it in the bathroom (yes, that’s right) .

Once it’s time for lunch, I pray to the Sun Father for his strength, outside. If I have a patch of earth close to where I am, I drop by and give thanks to the Earth Mother for the meal I will enjoy in a few moments from then.

Finally, at dusk, I say my goodbye to the Elder God and give thanks for His gifts. At night, I greet the Goddess in whichever aspect She has taken, according to the Moon’s phase, of course – this can be considered a mini-Esbat, in fact. When I have the time, I actually gift the God and Goddess with offerings and I might use a Sacred Circle.

I know there are still other aspects of the Gods, but I doubt I could ever make up a ritual for each and every one of them and insert them into my daily routine. I also take some time to take care of my plants and to go to one of my town’s parks, where I enjoy the silent company of the trees.

I’ve never encountered anyone else who has such a need for daily devotions, or any website that details how they can be performed. That might be because they’re personal and intimate things that you simply don’t do if you’re not into them. Perhaps they can only be found after some research and introspection, but I bet most can find a personal little niche – be it praying, making offerings, meditating…

However I consider this to be an interesting subject, since Wicca has been evolving for many decades and its current diversity is overwhelming, even if we don’t take the unknown Traditions that have sprouted all over the world into consideration. Wicca began with just four Sabbaths and the Esbats; then, another four Sabbaths were added. Wiccaning, funeral, marriage and divorce rites followed.

Are daily devotions the next addition? Only time, the Wiccans, and the Gods will tell.

Merry meet and merry part, until we happily meet again!

Gods, Magic and Bending Energy – What Other Oddities Do We Believe In?

Gods, Magic and Bending Energy – What Other Oddities Do We Believe In?

Author: Bronwen Forbes

You’ve got to admit – to the outside world, we Pagans and Witches believe in some pretty weird stuff. For example, most, if not all of us, actively work with deities that a large chunk of the world doesn’t believe exist; either Apollo, Thor and the Morrigan (for example) were never Gods to begin with since there’s only One, or they were once considered Gods but now they’re just archetypes, or part of our psyches, or both. But to us they’re quite real. They think they’re real, too – just ask them. And the fact that some of us can actually invite these deities to inhabit our bodies for brief periods of time, i.e. draw down? Psychosis, plain and simple. Ask just about any non-Pagan psychiatrist.

And then there’s magic. Say “magic” to most non-Pagans and they’ll assume you’re talking about pulling a rabbit out of a hat, or card tricks, or sawing someone in half. What we call magic is “change in accordance with will” which, if you’ve actually done it, can be as amazing as pulling a rabbit out of a hat for real, but it’s not the same thing. Still, I’ve gotten a lot of derisive and condescending looks from non-Pagans when the subject of magic comes up, mostly because our definitions of the word are so different.

For the record, stage magic has always fascinated me. Whenever there’s a kid’s program at the local library that features a magician, my daughter and I are right there. Magic act at the local renaissance faire? I’m in the front row – at least twice, if it’s good. And one of my favorite adventures when my family and I lived in Wisconsin? Visiting the Houdini museum in Oshkosh. Not only do I find his escape feats to be really cool, but also the work he did to debunk fake mediums interests me. But I digress.

And the idea that we can “play with” natural energy just boggles the mind of those not part of this path. Have you ever triggered heat-activated elevator buttons without touching them? Or sensed lay lines in your yard or town? Or felt a change in temperature once the circle was fully cast? That’s all energy work – and the bit with the elevator buttons is kind of fun. If elevators are a regular part of your life, it’s a great way to brighten up an otherwise dull workday. Plus, it will scare the hell out of your co-workers once you perfect the trick. Trust me.

So my question is, is one of the reasons you and I became Pagan the fact that we have the innate ability to accept somewhat fantastic or “out there” concepts as truth? Or do we have the ability to possibly accept the fantastic as truth because we once made an informed decision to follow a Pagan path? Which came first, the chicken or the egg?

I suspect, just as with the chicken and egg question, that the answer doesn’t matter much. So I’m going to ask a different question: what other “out there” ideas or oddities do you believe?

Take, for example, the idea that beings from other planets regularly visit ours, or at least do drive-bys from time to time. I think it’s hubris to assume this one small ball contains all the life in the universe, but that’s just me. I also look at some reality television shows and seriously consider the possibility that we are just not evolved enough as a species to handle contact with alien beings yet. Do I think aliens kidnap people? Yes and no. And I’m saying this as someone who spent a very…interesting evening with several members of MUFON (Mutual UFO Network – a support group for alien abductees. Long story.) There are hundreds of folk stories, songs and legends about people who were taken into Faery and weren’t seen for weeks, months, or even decades. Now we have the same basic story, but the “others” in the story aren’t faeries and elves, they’re little grey people with big black almond-shaped eyes. I think the phenomena, whatever it is – actual or imagined – is the same, but the details changed as humans moved into a more technological culture.

And then there are ghosts. I’ve never seen one, although I have seen “paranormal activity” such as lights turning on and off by themselves, shadows moving across the backyard, things like that. When I was about five months pregnant, we moved into a new house, and one day after getting out of a particularly long, hot shower (during which the bathroom mirror fogged up much more than usual) I saw the name “floyd” (ghosts apparently don’t use basic capitalization) written in the steam on the mirror. I did what any self-respecting crazy pregnant woman would do and screamed for my spouse. We tried everything to clean “floyd” off the mirror including pure ammonia. But every hot shower brought out floyd’s graffiti tendencies for the next four years. Maybe Windex should carry a warning on the label “Does Not Work On Ectoplasm.”

Here’s another “out there” idea that some of us probably believe and some of us don’t. Let me tell you my story about it. As of this writing, my family and I live in what I call The Little House in the Little Woods outside the city limits of Bloomington, Indiana. We are completely surrounded by woods that connect, with the occasional break for a road, to other woods for several miles, although we also have plenty of pastureland in the immediate neighborhood. The other night I was up far later than usual, and didn’t take the dogs out for their last-pee-before-bedtime run until about 11:15 p.m. So the three dogs and I were about to come inside when I heard four or five VERY loud, low WOOTS from the woods.

When something like this happens, believe me, the mind tries to come up with all kinds of plausible explanations. My first thought, I swear to Gods, was “We are too damn far south for moose” and then I ran through all other animals I could think of. Thing is, I watch those shows like Monster Quest and Destination Truth on TV. I recognized the sound.

The dogs’ behavior was most telling. The old one did her usual hide behind me, the beagle barked – and the wooter WOOTed back another two or three times. The big German shepherd, though, was seriously considering plunging into the woods to deal with it, but I was able to call him back. The fact that I was able to call him back *immediately* says a lot – normally he chooses not to listen to a word I say.

I got us back into the house and confirmed with my spouse that I did indeed hear the sounds. Only then did my spouse bother to inform me that he’d been hearing them for the past four or five nights (the rat!) . The next morning he logged onto a (you knew this was where I was going, right?) Bigfoot research site and played me some recordings. They sounded identical to what I’d heard the night before.

So I, at least, am convinced I heard Bigfoot last week. I must say I’m handling it much more calmly than the poor people they interview on those programs – the ones who are still freaking out twenty years after seeing or hearing one. I like to think it’s because, as a Pagan, I’m fully invested in the idea “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.” Or maybe Bigfoot is less scary than ghosts. Hard to say.

What oddities do you believe in, and why? And what does that tell you about your Pagan path? Tell me, I really want to know.

My Meeting with the Goddess

My Meeting with the Goddess

Author: Raphael Eventide

I’m sitting here at this computer and I suddenly feel inspired by the Goddess to compose something: To tell you the way I first met her. I don’t know why, but here goes…

I was scared. Afraid. I’d just found out that there was going to be some major changes in my life. Normally, I didn’t handle change well. To be honest, it terrified me. I stood in front of the bathroom mirror. Trying to come to grips with what I knew was inevitable. I wanted to scream. I wanted to cry, “I don’t want to change!” But it wouldn’t have done any good. As I stood there, feeling the inner war consume my mind, suddenly, I heard a gently voice say, ‘Meditate.’ I had just recently become a dedicant a few days ago, and I was learning about the Goddess and wondering about her. The voice in my head sounded feminine, so I wondered… Could the Goddess be speaking to me? Well, even if it wasn’t the Goddess, it was some good sound advice, which was what I needed. So I went and sat down and closed my eyes and began to meditate.

I was in a forest. It was close to the evening hours, with the lazy sunlight gently touching the leaves and branches above my head. I was on a path through the woods and followed it. Then I saw her. She was the most beautiful mother I’d ever seen. She stood there before me cloaked in periwinkle robes, with long red hair, and skin as white as milk. Her eyes where a soft purple, and as soon as she saw me, she cried out with joy, “Oh my son! Welcome home!”

She ran to me, and I realized I was crying. As she embraced me, I realized how small I really was, and leapt into her arms and cried as if I had lost her. But now I was home, safe, in her arms. The love I felt all around me was overwhelming. But yet soft and gentle. I started blurting out how scared I was and how I wanted it all to go away! She held me in her arms and gently soothed me and waited until I was finished.

“My dear son, you are so spiritual and intelligent, but when it comes to change you rarely move. It’s not a bad thing, but you must remember, how can a flower grow if it does not move? How can you hope to go to college if you are afraid to even apply? You cannot wait for everything to come to you. Sometimes you must go to it.” She said it gently, and brushed my tears off my cheeks.

I sat on her lap now, looking up at her in awe. It was very wise. I always knew she was, but looking up into her face, I was sure she must be wiser then anyone knew. “Mother you are so wise!” I exclaimed. “You must know everything! And I know so little…”

She smiled warmly, and laughed. “My son, you are wise too. To know that you know little is the first step to true wisdom.” I smiled a little, and felt much better. Then my mother told me about how I came to be, and even now, it still causes my heart to flutter. As she spoke it, I saw it all happen before my eyes.

“When you were just a thought, you were like a seed that was carried on the wind. On it, you soared high in the sky with your father, God. He showed you the whole world. And carried you until you were ready and then into your mother’s womb. There, you grew. And your father and I worked hard. He was the great planner, deciding what you would look like, what you might do, what gifts we would give you.

“While he made the plans, I crafted you from the clay of the earth. I worked and worked and worked! I wanted to make you special and unique. Finally we were done. And you were born to your mother on the earth. You see my son, you are the physical manifestation of the love the God and I share. You are the product of our love sent out to the entire world. You are my precious jewel. My diamond. You catch the light of our Universal Divine Love and radiate it and shine it out to the whole world to see.

“We love you so much! And every day you take the step to hear us, and become the best you can be, you shine! You have many things to learn my son, but you can do all things. For you are from my flesh and your father’s breath. You are the place between, the magickal place where things are born that can change the world.”

She gently touched my heart and as she spoke these last words, I felt I was shining.

“Momma, when will I meet God?” I asked solemnly.

She smiled and spoke quietly, “Very soon my son, but for now, you are with me.” I don’t know how much longer we sat there, but eventually, she stood up, set me down and told me what I should do. I came back, and since then have begun to try and change for the best. I know it will be hard, but knowing that my mother and father are behind me and helping me always… where can I go wrong?

I am still on the path of becoming a witch/wiccan, as I started my Dedicant training in December of 2009. I’m so excited and have learned so much and still have so much to learn in my year and a day. I have also met my father God and he is just as beautiful and loving as the Goddess. I’m still not sure why she insisted I write this, but I have a feeling you know.

Even today my mother, the Goddess’ words come to me, and I try every day to make her and my father God proud. I hope my little story brought a smile to your face and maybe an answer to your searching heart. I pray that the God and Goddess speak to you through these words. My they lead and guide you to your own everlasting shine.

Until we meet again my friend, the circle is broken but unbroken. May the Truth, Love and Wisdom from the God and Goddess stay in our hearts always.

Blessed be.
You’re brother in the Craft

The Shamanic Witch and Ethics

The Shamanic Witch and Ethics

Author: Eilan

When ethics from a Pagan perspective are discussed in the public domain the ultimatum of “Harm None” arises. I have written on the Harm None ethic and the Pure Will in my book, Spirited. When I write, I am conscious of the fact that I cater to a wider audience than those of the decidedly shamanic and traditionalist inclinations, therefore I aim to be largely accessible. For this reason, some people misinterpret me as decidedly eclectic, when I am actually avowedly syncretic within my personal path.

I am also an initiate of the WildWood Tradition of Witchcraft. I do not say these things to place myself above the eclectic philosophies, which are entirely valid and of completely equal worth, I merely wish to assert my personal practice as distinct from the implications derived from my publications thus far (1) .

Not all Witches of the WildWood share the same focus or emphasis on the shamanic arts (ecstatic, visionary, Gnostic, etc.) as I do; however these aspects of spirituality innately inform our philosophies and cosmologies. We teach one ‘ultimatum’ when exploring ethics and the Craft, and it can be summed up by the following – total freedom equals total responsibility. “An ye harm none, do what ye will” is contextualized by this precept of freedom and responsibility.

Let me orient this flow of philosophy; I will begin with our definitive foundation – What is a Witch?

A Witch is an individual who through ignited, expanded and deepened awareness serves and celebrates the Life-Force as manifest both in unity and plurality. Our belief in, experience of and reverence for the interconnectivity of all things creates an aptitude for the magickal arts and through science and craft (spiritual philosophy and technology) we are able to consciously ride the tides of change, which rule the cycle of birth, death and renewal.

This is by no means an official definition of ‘Witch’, however this definition has been an evolving and shared understanding within the WildWood over the past three or four years. We uphold it because it conveys that Witchcraft is a spiritual and mystical discipline without implying dogmatic interpretations of ritual or theo (a) logy. It allows for the personal connection, supported by a fertile paradigm, which implies its own ethic.

That all are divine, and equal in that divinity, that we are held in Being by Mystery and we are alive and conscious creates a self-reflection. This reflection speaks tomes on the sacred realities of interconnection and the rhythms and tides of vitality. A Witch knows, by virtue of his/her spiritual experience, that humanity (and all of life) is not inherently moral. Nature (what Is) teaches us that Life feeds from Life, but always with balance. The All equalizes itself – this is the power of death; that energy transforms and evolves is testimony to the rise and fall of flesh.

Witches embrace matter as Mother (Latin ‘mater’) and declare and experience the physical world as intelligent, sentient and holy. Flesh and form are merely receptacles for and of Spirit, they are the perfect expression of Spirit – the Temple houses the God.

An ethic that derives from the sacred autonomy of an aware individual is informed and directed by experience. One cannot warn a youth of this or that unless it is contextualized, relevant and pragmatic. One cannot say, “Do not lie because lying is sinful!” If lying as an act is considered holistically and as interwoven with the entirety of the faculties, then it can be said that if one beholds integrity and honours the implicit balance of Life and wishes to flow and be, rather than to ‘disregard and desecrate’, lying becomes relative. The onus is on an individual’s autonomous self-determination, in other words, according to one’s principles as a collective how would lying impede on or dishonour my personal ethic?

Personally I hold honesty as valuable and therefore sacred. I cannot hope to cultivate honesty in my life unless I myself perpetuate the ethic. I am only as virtuous as I choose to be. I do good because it is good, rather than as the opposite of or alternative to ‘evil’.

When ethical behaviour concerns itself with the rejection of evil as core principle (motivation to make a contrasting example) we enter the realm of morality. When a Wiccan declares that he/she will do no harm because the threefold law would mean that thrice-greater harm would return, this is morality equal to the often-Christian desire to secure heavenly-admission by performing acts of charity. An ethical Witch claims virtue as a lamp to bring clarity to circumstance, rather than to blind hidden demons in the shadows. If we perceive the natural as adversary rather than ally (albeit volatile) we engender the philosophy of dualism, and this paradigm has often proven to be at the source of the world’s imbalance and injustice. To be able to look upon one’s reflection and see the attempt of virtue, here and now is the truth of compassion revealed.

If I am intrinsically free and thus entirely responsible for ‘self’, then the ‘virtue’ of Life is in understanding that self is in all things. Thus ecstasy is the natural product of virtue. Ecstasy forms the foundation of shamanism, and thus Shamanic Witchcraft (2) . This is not limited to the physical sweating, shaking and shivering which characterize the methods of some medicine people; I speak of ecstasy as something of a metaphor. This metaphor relates directly to the word’s etymology – ek stasis, Greek for ‘outside standing’. The qualifying factor of ecstasy is, in context, that the boundary of the ego is dissolved…there is no limit to self because the perspective has shifted and we understand the true nature of self as unbound and free, and therefore responsible. Divine Unity creates Divine Synchronicity and to those who have eyes to see and ears to listen the ‘magick and miracle’ of Life opens up.

Witchcraft is a sacred spiritual discipline that has manifested the world over as magickal tradition – Witches have been and are feared because we do know, we do see and we are powerful. All this because we accept the Immanent Divine and see ourselves as woven into it.

Every act then becomes imbued with consciousness – my being here now is a gift and I intend to honour the giver…this is in right relationship with the world, and all is in balance because of it.


Footnotes:
(1) My most recent publication, By Land, Sky and Sea: Three Realms of Shamanic Witchcraft, speaks briefly on the contrast between eclecticism and syncretism.

(2) I tend to teach that Witchcraft is inherently shamanic at its core.

Have a Magickal Tuesday, dearies!

Days Of The Week Comments
 Tuesday Is Ruled By Mars

 Archangel:  Samael 

Candle color:  Red 

Incense:  Dragon’s blood or cinnamon 

Crystals:  Jasper or garnet 

Use Tuesdays for spells for courage, change, independence in home or business life, for overcoming seemingly impossible odds and for passion. 

Where possible, work near a fire or bonfire or with a huge red beeswax candle as a focus; alternatively work next to  flowerbed or large vase of red, orange and/or yellow flowers.

 ____________________________________ 

Spell for Tuesday

Enhancing Confidence

In the old days many people thought that noise was a way of getting rid of demons so it was customary to shout when banishing such nasty things. Today we also recognize that psychologically we can be encouraged by passion, so this is a way of self-encouragement, and an appeal to our own ‘inner demons’.

Items You Will Need:

  • A bell or rattle
  • Rousing music
  • Your voice

The Spell:

  • Preferably choose a time when you will not disturb others and when you will not bedisturbed. Choose a short affirmation that expresses your best hopes for yourself.
  • This might be: I will survive or I can overcome any problem or I have the confidence to do anything or I am my own best friend
  • Play your music until you feel uplifted by its -mood.
  • Take up your bell or rattle and dance around -the room.
  • Proclaim your affirmation at the top of your -voice at least three times and preferably nine.
  • When the music finishes resolve to do three -different things in the next week which -demonstrate your new-found confidence
  • Each week reaffirm your confidence in the -same way, changing the words as necessary

This spell does seem to have an almost immediate effect. Even if you feel silly at first, having confidence is often about losing your inhibitions,and this is one way which can help. As a support for this, have fun drawing your own particular demoneven if it is only as a stick figure.

 
Magickal Graphics

Lemon Magic

Lemon Magic

Author: Janice Van Cleve

Lemon magic is a form of alchemy that has been practiced around the world in many different cultures for over 2500 years and it is still very alive and effective today. The word “alchemy” itself comes from the Arabic al-kimia, which is translated as the art of transformation. The fundamental ideas of alchemy are supposed to have begun in the ancient Persian Empire sometime before 500 BCE. In the Middle Ages its more popularized pursuits were alleged to be the transformation of lead into gold, the creation of the elixir of life, and the search for something called the philosopher’s stone. It was not until the Seventeenth Century that alchemy was itself transformed into modern chemistry.

Today in America, lemon magic is usually thought of as “turning lemons into lemonade.” There are various modern applications of this magic worked by different methods for different ends. One of the most common is “spin”. Spin is the reinterpretation of one set of words or events from a negative connotation to a connotation that is positive or at least neutral. It sometimes manifests itself as damage control. The alchemists who practice this art are called spin-doctors and they are found mainly in the arenas of government and politics, but they also proliferate as corporate lawyers and lobbyists.

Another application of lemon magic is in the business world. There it is found in mergers and acquisitions. The objective here is to identify struggling companies whose stock price is less than the value of their assets. When a target is found, corporate lawyers swoop in and devour the victim, absorbing it into their own company. Thus a liability for one set of investors is transformed into an asset for another set. A by-product of this process is usually downsizing and more people out of work.

These examples and many more demonstrate tangents of lemon magic where the effect is upon things and people outside of the magic worker. The magic worker remains unchanged in the process. However, the ancient art of alchemy went much deeper than this. It envisioned transformation of the alchemist herself with the ultimate goal of perfecting the state of humanity. Certain schools have argued that the transmutation of lead into gold is really an allegory for transmuting the imperfect human body into a perfect immortal body.

This, of course, ran counter to the concept held by official church doctrine that all human beings were corrupt, stained by sin, and condemned to hellfire unless they put their faith in the authority of the church and bought their indulgences. So alchemists dissembled the true intent of their work with cryptic symbology and vague rhetoric to avoid the tortures of the Inquisition.

Today we have no need to hide our alchemy, but often we don’t realize that we are using it. Turning lemons into lemonade by willfully changing our attitudes or perceptions toward the lemons is truly a transformation of magical proportions.

Starhawk – a well-known ecofeminist, author, activist, and priestess – defines magic as the art of changing consciousness at will. Aleister Crowley – poet, prophet, and magician – defined magic in much the same way. He called it the science and art of causing change to occur in conformity with will. These folks and others who have written about magic are not talking about parlor games like levitating tables and making coins disappear. They are talking about understanding ourselves and the world around us so well that by our wills we can make of our situation what we want it to be.

Doreen Valiente, who with Gerald Gardner was chiefly responsible for bringing Wicca and Witchcraft into the 20th Century, sums it up best: “By developing their powers, the magician or witch develop himself or herself. They aid their own evolution, their growth as a human being; and in so far as they truly do this, they aid the evolution of the human race.”

So changing lemons into lemonade is truly a magical act. By seeing and acting upon the positive opportunities that lemons present to us, we not only improve our journey through the world, but we make it a more pleasant place for everyone else. This is not about “looking on the bright side” like some Pollyanna. This is about acknowledging the whole package – bright and dark – and by will and energy making it useful.

For example, a friend recently called me about 7:00 pm. It was already dark and I was settling in for the evening. She said that her car had been towed. Did she sob about her misfortune? Did she anguish about the $200 it would cost to get it out of impound? Did she even ask me for a ride home?

No. She asked me out for a drink!

She happened to be in my neighborhood and we had not seen each other for a while. We enjoyed a lovely conversation, a couple of nice drinks, and I drove her to the impound place for her to retrieve her car. It still cost her $200 and a complete alteration of her plans and mine for the evening, but she transformed that lemon into a delightful reunion and evaporated the stress it could have generated. That’s lemon magic!

The same thing happened to me just the evening before. I was at the house of some dear friends on the other side of Puget Sound. That means I had to take a ferry to get back home. The ferry website said there would be a boat leaving at 9:45 pm but in reality the next boat was not until 11:40. By the time I got back to Seattle, it was nearly one o’clock in the morning and there were no busses. So I had to march two miles uphill through the center of town in the middle of the night to get home.

Did I get angry with the webmaster or the ferry system? Not at all.

It was an opportunity for additional exercise and to work off calories. It was a beautiful night and a chance to experience my city in its quiet stillness. Best of all, it underscored my health and stamina and confirmed that I could still depend on my old body to function. It even prepared me for two glorious hikes in the mountains later that week. Lemonade!

Some folks go to the gym to work out when Life hands them a lemon. They not only dispel the negativity via vigorous exercise, but also shed some pounds in the process. Others learn from their lemons and pass on their lessons in the form of teaching or they modify their own behaviors to avoid those lemons in the future. By all these methods, and others besides, people can transform their mis-fortunes into positive fortunes.

Now if we could only learn to transform our lemons into a deep rich Burgundy, we’d really have something!

What Should I Put In My Book of Shadows?

What Should I Put In My Book of Shadows?

Author: Bronwen Forbes

The most common question I’ve seen on various online forums and been asked by my own students is, “What should I put on my altar?” The second most common question is “What should I put in my Book of Shadows?” For some reason, the Book of Shadows – like an altar – is something that most Pagans are scared spitless about “messing up.” They will go out and buy a lovely bound blank journal from their local mega chain bookstore or a leather-bound notebook with a pentacle carved on the front, and do absolutely nothing with it for years.

I freely admit that I am guilty of this; I have *both* a bound blank journal from my local mega chain bookstore *and* a leather-bound notebook (black leather, no less) with Celtic knotwork carved on the front and they are both, well, basically blank. My excuse is that my handwriting is lousy and I don’t want to “mess them up.”

The first step toward the fulfillment (literally and figuratively) of a Book of Shadows is to determine exactly what a Book is and what it does. A Book of Shadows is part poetry collection, part journal, part dictionary and encyclopedia, part recipe book and part ritual construction guide (I’ll go over these in a minute) . Depending on your own interests and practice, some of these parts may be bigger than others in your own Book. What a Book of Shadows *does* is keep all of this information in safe, easily referenced place.

Does it actually have to be in book form? Nope! My journal and leather notebook are blank, but I have a four-drawer file cabinet stuffed (and I do mean stuffed. Trust me, I recently moved it halfway across the country) with printouts and photocopies of articles I’ve found useful to my practice and my writing in the past or that may be useful in the future; copies of poems I think might be nice to read in ritual someday; notes on how to teach a basic Tarot class; handouts from workshops I’ve taken on Norse spaeworking, knot/string magic, and drumming; and scripts from old rituals I’ve led or attended, just to name a bit of it.

I guess you could say I have a File Cabinet of Shadows. It may not be pretty, or open to the exact file I need just by asking like the Hallowell sisters’ Book did on Charmed, but it’s mostly organized and I can find what I need in it pretty quickly. Also, as a recent flash drive accident reminded me, I can access the material in my file cabinet for years without worrying about hardware or software malfunction, unlike folks who prefer a Disk of Shadows or something similar. Also, barring an unlikely full-house-immersion flood, the material in my File Cabinet of Shadows will be around for a long, long time.

So let’s talk about the specific stuff you can put in your own Book. As you read more and practice more, you’re likely to run across bits of poetry that you think would be great to use in ritual. You might even be inspired to write some poems of your own. Your Book is the perfect place to store them.

If you do a lot of tarot or rune readings for yourself or others, or if you incorporate specific cards in your rituals, you can – and probably should – record your reading in your Book of Shadows. That way you can go back and look at it weeks or months later and see how accurate your predictions were. If you work with your dreams (interpretation, etc.) , your Books is a good place to record those, too.

There is so much material to absorb when you first start on the Pagan path. When is Samhain, and how do I pronounce it? What’s an athame for, and how do I spell it? When do I use a boline? What’s a thurbile?

You can make notes in your Book so you can look stuff up again later – much like you took/take notes in class. Writing this information down also helps you keep it all straight in your mind.

If you take a Paganism/Witchcraft 101 class and the teacher gives you handouts, either get a three-ring Binder of Shadows (not a bad idea, actually) and stick them in there or find some way to get the information from those handouts into your smaller Book.

If you like to blend your own essential oils or incense, or are an herbalist, your Book of Shadows is the perfect place to write down recipes you like and also make note of recipes or blends that didn’t work as well as you’d hoped.

You can also write down basic spellworkings as recipes, “Do this, then say that, then light the yellow candle, then do this…” Next time you need to do that particular working, the “ingredients” are all right there.

You can also write down the basics of how you’ve celebrated each sabbat/esbat. That way, when the holiday comes up again next year, you’ve got a record of what you did, what worked and what didn’t (you can write that down, too) , and you don’t have to reinvent the ritual from scratch. Also, if in January, say, you have a great idea for something to do next Samhain, you can write it down in your Book so a) you know where it is and b) you don’t forget it.

In short, a Book of Shadows is as individual as the person who makes it, and that’s okay. Let me repeat that: it’s okay to make your Book of Shadows uniquely *yours*. I have my File Cabinet. My husband, who learns best from watching other peoples’ mistakes, says that his Book (if he were to have one) would be page after page of “Don’t do” and “Never try.” Neither of us is particularly artistic (I’m even completely incompetent at scrapbooking) , but if you are, don’t be afraid to add artwork to your Book.

If you are an accomplished scrapbooker, use those skills to make your book even more personal. If you’ve traveled to a place that has particular spiritual significance for you, put some of the pictures you took or postcards you bought in your Book.

Couldn’t you just download one of the Books of Shadows on the Internet? You could – but I don’t recommend it. And that’s a subject for a completely different Witchvox article for another day.

In the meantime, my File Cabinet of Shadows needs dusting!

How Do You Draw Your Pentagram?

How Do You Draw Your Pentagram?

Author: Brunhilde

If you’d like to initiate a lively discussion among Wiccans, just ask us how we draw our pentagram and why we draw it that way. Our answers and explanations will fly fast and furious. First of all, what is our orientation of the star—one point up or two? For Wiccans the single point up orientation is the standard position. There is a short time when we feature the pentagram in its two points upward orientation; when an initiate into a coven enters their Second Degree of training. But for most purposes, the orientation of our pentagram displays one point up. But beyond that general preference, how do we draw it? And why do we draw it that way?

Different Strokes for Different Folks

An investigation of past practices by different authors reveals a wide variety of drawing choices and explanations. Most agree that the five points of the star can represent Spirit, earth, air, fire and water, with the top point designating Spirit. However, they differ on their placement of the four elements. They also differ in the manner of drawing the pentagram. While many begin the pattern by starting at the top (Spirit) , some do not.

Wherever you position each element around your pentagram will influence your drawing of it, especially if you are aligning your star to invoke a particular element for magickal work. Vivianne Crowley, author of Wicca (2000) , outlines a ceremony for consecrating ritual objects. She starts at the top (Spirit) , with her first stroke moving down and to the right—the point she designates for fire. She is drawing the “invoking pentagram” of the element fire. Her second stroke is drawn diagonally up and across to the upper left for air, then horizontally across to the upper right for water, then diagonally down to the lower left for earth, then back up to the top. She finishes by drawing an additional “sealing stroke, ” from the top down to the lower right point again.

Raven Grimassi (b. 1951) , author of Italian Witchcraft: The Old Religion of Southern Europe (2005) , outlines a rite of dedication for those pagans who wish to become practitioners of Stregheria, the Italian word for the religion of witches. As part of their initiation ritual, Grimassi instructs the seekers to anoint themselves in the manner of the pentagram. His sequence is the same as Crowley’s: forehead—right breast—left shoulder—right shoulder—left breast—forehead.

Raymond Buckland (b. 1934) , author of Buckland’s Complete Book of Witchcraft (2004) , details a different manner of drawing the pentagram. Instead of drawing the first stroke down to the lower right, he moves down to the lower left, then diagonally across to the upper right, straight across to the left, down to the lower right, and back up to the top.

In his book Witchcraft From the Inside (1995) he features the classical pentagram image taken from old books of magick, with the figure of a man standing with arms raised sideways and legs spread apart, with a five-pointed star superimposed on top of the figure. The various points of the pentagram display the astrological symbols for Mercury, Venus, Mars, Jupiter and Saturn, not directions or elements. He states that this pentagram is a symbol of the life force, a very positive symbol.

Janet Farrar (b. 1950) and Stewart Farrar (1916-2000) , authors of A Witches’ Bible: A Complete Witches’ Handbook (1996) describe their version of diagramming the pentagram for use in sabbats. Their sequence of strokes is the same as Buckland’s. In their discussion of an opening ritual, they describe two methods of drawing the pentagram. The first method comes at the beginning of the ceremony. It is called the “Invoking Pentagram of Earth.”

The element of earth is placed at the lower left point of the star. It is delineated by the Priestess as she (1) starts at the top and (2) draws a diagonal line down to her lower left to earth, (3) then up and across to her right, (4) then horizontally to her left, (5) then diagonally down to her lower right, and (6) up again to the top. She finishes by adding a final sealing stroke; drawing down again from the top center to her lower left point.

Their second method of drawing of the pentagram occurs towards the end of the ceremony, when the Priestess draws the “Banishing Pentagram of Earth.” It is a reversal of the invoking pentagram. She begins (1) at the bottom left of the star, (2) then draws the line up to the top center, (3) then diagonally down to her lower right, (4) then across to her upper left and (5) horizontally across to her upper right, (6) then diagonally down to her left, where she started. Again, she finishes the act by retracing the line from the lower left to the top center, the sealing stroke. The Farrars state in a footnote to their text that they are basing their pentagram strokes on the practice followed by the members of the Golden Dawn.

Doreen Valiente (1922-1999) , author of Witchcraft for Tomorrow (1993) , uses the same method as that described by the Farrars and Buckland. She provides additional information by detailing the reasons behind the sequence of her strokes. Valiente states that the topmost point of the pentagram is regarded as representing Deity, the divine Source of life.

The first stroke starts from the top and proceeds down to the lower left, representing life descending from its divine source into the lowest and simplest forms of living matter. The second stroke ascends up and across to the right, representing the ascent of life from primitive forms, by the process of evolution. The third stroke moves across to the upper left, representing man’s earthly progress, his accomplishments on the physical plane. The fourth stroke moves diagonally down to the right point, signifying the fall of man, as his focus and his pride in his material achievements leads him into danger. The final stroke rises back up to the topmost point, indicating that because mankind descends from a divine source, he will always strive upwards to reunite with that source.

Starhawk (b. 1951) author of The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979) also teaches an invoking and a banishing pentagram design. Her sequence of strokes is akin to that of Buckland, the Farrars, and Valiente. Further, she advocates using the pentagram in a variety of ways as an aid to visualization and meditation exercises. Depending on the exercise, each one of the five points of the star can be assigned to different ideas. For example, in an exercise she calls the “Pentagram of the Pearl” she designates the top point of the star as the concept of Love, the upper right point becomes Wisdom, the lower right point is Knowledge, the lower left point is Law and the upper left point is Power.

The seeker is told to meditate on these concepts, as they move clockwise around the pentagram, to think of the meaning of each word and how it interacts with the words adjacent to it. She also encourages the seeker to lie down in the pentagram position, with their head as the upper single point, to feel the points as part of their being. She states that during meditation in this fashion, one may also become aware of imbalances in their personal well-being, in relation to these concepts.

Silver Ravenwolf (b. 1956) , author of Solitary Witch: The Ultimate Book of Shadows for the New Generation (2003) discusses the various historical origins of the pentagram. She states, “If you draw the design from the top down, you are saying that Spirit comes down to matter, and if you draw from the bottom to the top, you are symbolizing matter in its highest form. The horizontal line across represents our development of intellect and the connection of force and form.”

She designates the element of air at the upper left, water at upper right, earth at lower left and fire at lower right. She also details several methods of drawing the pentagram to invoke/banish different elements.

The Case for Consistency

Many Wiccans trace the design of their pentagram in the same manner every time they draw it. What might change would be the orientation of their top point (Spirit) towards a specific direction—north, south, east or west—if they wish to invoke the spirits of a particular element during their ritual. This attention to a particular element can sometimes be found in lunar ceremonies, esbats. The zodiac sign occupied by the moon on the night of the ritual influences Esbats. And each of the twelve zodiac signs corresponds to one of the four elements, earth, air, fire and water.

For example, if their ritual is celebrated during a Full Moon in the sign of Scorpio, they may focus on the element of water. The goal of the esbat could be to ritually charge water for use in future ceremonies. The Priestess could cast the circle, and then stand in the quarter of the circle that is assigned to water—west. She might face west and draw a pentagram by orienting the top point of the star towards the west, paying homage to the moon in Scorpio and the energies of water.

Also, pentagrams created to invoke and then banish specific elements don’t have to begin at the top point. For example, if you are employing an invoking pentagram of air, you might begin at the point across from air on your star and make your first stroke travel towards the point of air. At the end of the ritual, you will banish that same pentagram by beginning at the point designated by air and make your first stroke move away from there.

Reflector on the Roof

For me, like many Wiccans, the pentagram is a symbol of the feminine divine and a sigil for the planet Venus. Since grade school, my hobby has been astronomy. As a child, I spent many nights on the roof of my home, with my little 3-inch reflector telescope, mesmerized by my view of the heavens. (My mom would make my dad put me on the roof because she was afraid some wild animal would bite me.) Venus quickly became one of my favorite subjects for observation. Sometimes she was close and large. Other times she was far away and faint. I could discern all of that, even with the limited capabilities of my little telescope. Sometimes she rose in the morning just before the sun. Other times she appeared at dusk just as the sun had set. She even changed shape, exhibiting phases like the moon. I was hooked!

Asymmetrical Pentagram

Although my pentagram traces the path of the planet Venus, I do not use the shape we can see her outline from standing on our planet. That view is rather distorted. It does not have the shape of a symmetrical five-pointed star, because we are viewing it from within the same orbital plane as Venus; we are moving parallel to her motion. An analogy would be to imagine that we were standing on the ice of a skating rink with stadium seating. We are watching a skater move around the rink.

From our perspective standing on the surface of the ice in the same flat plane as the skater, they would only seem to be moving towards us or moving away from us. However, if we are seated high up in the arena, we can look down on the skater and see that they are tracing a pattern on the ice.

In similar fashion, I draw my pentagram from the viewpoint of hovering high above our solar system. That way, my pentagram has the more classic symmetrical shape.

Points in Space

Try to imagine yourself hanging suspended a few millions miles above the north pole of the sun, floating effortlessly in space. From your perspective, you can see the counter-clockwise spin of the sun. You also see the counterclockwise orbital motions of most of the planets and their moons, sweeping around in a celestial ballet. Now focus in on Venus and Earth. Watch their pas de deux.

It takes the Earth about 365 days to swing completely around the sun. Venus, being closer to the sun, manages the same feat in a shorter amount of time. And periodically, Venus is positioned precisely between the Sun and Earth. This alignment is called an “inferior conjunction.” Whenever she lines up on the other side of the sun, with the sun positioned precisely between us, she is creating a “superior conjunction.”

Because Venus and Earth take different times to complete one orbit around the Sun, 8 years must pass before the two planets are finally lined up back at the same point. In those 8 years Venus has completed 10 orbits around the sun as compared to 8 Earth orbits. And within her 10 orbits, Venus has achieved 5 inferior conjunctions and 5 superior conjunctions.

Connecting the Dots

I use the same sequence as Crowley and Grimassi, but my reasons relate to astronomy and conjunctions. My five pentagram points can use either the five inferior or the five superior conjunctions of Venus, in a row. Pick at random one of the two systems and start there. On paper, make a dot and label it the sun. Draw a large circle around the sun to represent the orbit of Venus. Put a point anywhere on that circle. That point will be your first conjunction spot and become the top point of your pentagram. Label it No. 1.

Next, put four more dots on the circle, so that all five dots (conjunction points) are equally distant from each other. Now you will draw your sequence of pentagram strokes. In doing so, you will mimic the orbit of Venus.

In order to draw the lines to your dots in the sequence that the conjunctions actually occur you must move from your first dot at the top down to the lower right point (2) , then up and across to the upper left point (3) , then straight across to the upper right (4) , then down and across to the lower left point (5) , then back up to the starting point at the top, where Venus returns to her original position in her orbit after 8 years. That sequence of strokes is my pattern; how I draw my pentagram.

So, why do I bother to trace my pentagram in keeping with the orbital motion of the planet? Because it resonates with me. It reflects my personal experience of life. It reminds me of why I took the Pagan path, because of Paganism’s devotion to the sky and the natural world. It recalls my early fascination with the heavens, a fascination that steered me ultimately to Wicca. Every time I draw my pentagram I can recall my youthful excitement under the starry skies and I feel the embrace of the heavens. At that moment my pentagram becomes more than a star; it becomes an energized, charged sigil.

Where, O Where Do the Elements Go?

Where do I assign my four elements: earth, air, fire and water? That decision is also a personal preference. I was born in the sign of Taurus, an earth sign. I like to connect my first line from Spirit down to my personal element, earth. Since the first actual Venus conjunction spot is down to the lower right, I designated that point to be earth for me. I also like to trace my strokes in the sequence of the chant: earth, air, fire, water. I wanted to be able to trace out the conjunctions and say the chant as I make my strokes.

So, air is placed at my third conjunction point on the upper left, fire is placed at my fourth conjunction point in the upper right, and water is placed at my fifth conjunction point in the lower left. Then I make one last stroke from water back up to Spirit at the top, which completes the sequence for Venus conjunctions and brings her back to where she started in space and in my pentagram.

Venus Makes Her Point

When is the next conjunction for lovely Venus? An inferior conjunction, when Venus is placed directly between us and the sun, occurred in March of 2009. The next two conjunction events will occur in 2010. The first one will be a superior conjunction, when Venus is lined up on the far side of the sun from us, in January. Then the next event, an inferior conjunction, will occur around the end of October, just is time for Samhain—a Wiccan sabbat and the beginning of the new year in the old Celtic religions—very auspicious!

Let Your Path Be Your Guide

If you have been initiated into an established circle, then you will draw it the way you were instructed. It is part of the tradition of your Wiccan community. But all those teeming multitudes of solitaries out there, like me, what do we do? Well you can purchase books from reputable authors. I have mentioned several in this article. You can certainly browse the Internet. There are several sites devoted to the pentagram.

But before you follow someone else’s example, think about what the symbol means to you. What do you want it to represent? How does the symbol resonate with you? Which of the four elements do you wish to assign to which points and why? Do you want it to focus on the element of your birth sign? How has your life experience influenced your ideas about the pentagram? What thoughts do you ponder as you move through your sequence of strokes?

Ultimately, it doesn’t matter HOW you draw it as long as your method incorporates meaning. Formulate your own approach to the pentagram, so that every time you draw it you are creating a symbol of power, blessing and protection. It will become for you a useful tool in your journey to achieving altered states of awareness. If your sequence resonates with you, then it is the correct way for you to draw it.

Blessed Be.


Footnotes:
SOURCES FOR FURTHER READING:

Buckland, RaymondBuckland’s Complete Book of Witchcraft. Llewellyn Publications, 2004.

Crowley, VivianneWicca. Thorsons First Directions, 2000.

Farrar, Janet and StewartA Witches’ Bible: The Complete Witches’ Handbook. Phoenix Publishing, Inc., 1996.

Grimassi, RavenItalian Witchcraft: The Old Religion of Southern Europe. Llewellyn Publications, 2005.

Ravenwolf, SilverSolitary Witch: The Ultimate Book of Shadows for the New Generation. Llewellyn Publications, 2004.

StarhawkThe Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. HarperCollins Publishers, Inc. 1979.

Valiente, DoreenWitchcraft for Tomorrow. Robert Hale, Ltd., 1993.

http://www.mikecrowson.co.uk/pentagram.html

http://paganinstitute.org/PI/ElementalPentagrams.html

How I Became a Wiccan

How I Became a Wiccan

Author: Aset-Nuit

Everyone has their own stories of how they found their religion, whether it was hereditary or long searched for. Everyone has their own emotions behind how their religion makes them feel and why they chose to follow that particular path, and why it is so important to them. Without my religion and spirituality I feel that I would be in a much darker world with a pessimistic outlook on life. I would remain blindfolded and ignorant to the magick and amazement that this world has to offer; anyone can find it, anyone and feel, taste, hear, hold, and see it, only if they want it and open their eyes to it.

To do so is to be embraced by the true divine.

I had always been fascinated with witchcraft, fairies, magick, spirits and nature ever since I was tiny. I can remember making potions that would heal terrible diseases, and casting spells that would invoke fairies and nature spirits when I was eight years old; pottering about the garden collecting seeds, and berries to grind up and make potions, and building fairy houses in the apple trees.

I was well known for it, yet my mum used to joke and tease me about it – not in a nasty way but in a slightly patronizing way (I was eight after all) . Even though I believed in what I did and what I saw in the enchanting world around me, I was firmly told that it was make-believe.

Eventually I grew out of it. My interest in magick and nature was still within me but remained sealed tightly in a box in the corner of my mind, labeled “fiction”. Naturally I had been laughed at once I got to a certain age and so my thoughts diminished almost altogether on the subject.

In early secondary school, I went through a tough time and so eventually — after passing my short-lived rebellious stage and then my depressive Goth stage — I finally melted into a sad, yet peaceful Christian stage. I knew there was a God, or deity, and thought that Christianity was the only thing out there to reach it.

I called myself Christian even though I didn’t truly understand the bible stories. I innocently rebelled slightly with thoughts that maybe “God” was in the air and grass, and water, and sky, around us – a very Pagan thought indeed! (Although I didn’t know this at the time.) I was however still very comforted by the aspect that there was a God, and I felt safer when I prayed.

But soon, when things in my life got worse, I began to question Christian beliefs. (I began to ask the big old one: “If there is a God, why do we suffer?”) I could accept God, in some ways, (though there are so many things for me to question in the Christian view of God) yet I couldn’t really accept the Christian teachings and Jesus.

I was distressed and so when I heard the word “Pagan” on TV, I was intrigued. It had been a word that had appealed to me, yet I had never understood what it meant, or what it was exactly.

I was absolutely shocked when I found out that everything I believed in, that God didn’t necessarily have to be predominantly male, and that he might not just be a bearded man on a cloud, and that witchcraft, fairies and magick did exist, were common beliefs in an actual religion!

I thought I was just highly imaginative and lived in my own make-believe world. Imagine the feeling of being told that everything that you believe in, to the very core of your soul, was not real. You want it desperately to be real, yet you were firmly told that it wasn’t.

Then after years of letting your brain soak up this devastating information, you discover that — surprise! — it is all real. You could believe it all again! You become overwhelmed and hope swells in your chest…

Paganism was always of interest to me so I looked it up on the Internet. It was all very new to me: The idea that we could worship and love nature and have a female deity! The Sabbats interested me the most. It was really weird to see religious festivals celebrated on certain familiar days, with uncanny similarities. I had had no idea that the Christians had actually taken old Pagan festivals and traditions and used them in their own religion.

I think that when you find a religion, after seeing what is out there, you will know right away when you have found the one that is yours. I felt an immediate, emotional connection.

Halloween wasn’t just a day when I dressed up as a pumpkin. It was a spiritual time and an important holiday. Easter felt more personal and important to me as Ostara, the Spring fertility festival.

I soon went on to read about Wicca, a branch of Paganism. I was completely blown away! It was everything I had ever believed in.

As is usual in teens, I had found it difficult to accept myself for who I am. I felt insignificant compared to my “friends” and those around me. When I realized who I was, an eclectic Wiccan, I felt like ME. I felt whole. I had my answers, and had found the world that had since then, been hidden in the depth of my mind and heart, and that was now dancing before me in reality.

And nobody could now tell me otherwise.

My mum and sisters still mock me and my older sister asks me to do ridiculous and unneeded spells for her – which I refuse. I have to still repeat that Wicca ‘isn’t all about spell casting’ and that I cannot, and will not, cast a spell that is not needed, and even more so one that will force someone to fall in love.

When they mock, I sometimes even join in a little. I often sit and watch TV with a witch’s hat on, and ironically now, I dress up as a witch for Halloween.

Even though my family teases me, I know my mum is secretly proud. When she is asked about her kids she always tells them that her daughter is a Wiccan. Even though she doesn’t understand what it is, she knows that it is a gentle, kind, and compassionate religion.

I feel better about myself now, than I did when I was a Christian. On this note, I would never say that Christianity is bad or wrong! Granted that every religion has people who behave in ways that perhaps they shouldn’t and can be cruel, or corrupt. But I would also say that every religion, at the end of the day, is a pathway to the divine. They are all as valid as each other. You just need to find the one that is right for you personally.

Wicca is perfect for me and I think that it has always been within me.