PRINCIPLES OF WICCAN BELIEF OF THE COUNCIL OF AMERICAN WITCHES

PRINCIPLES OF WICCAN BELIEF OF THE COUNCIL OF AMERICAN WITCHES

In April 1974, the Council of American Witches adopted a set of Principles which we personally believe in.

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

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

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

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

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

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

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

8) Calling oneself “Witch” does not make a Witch–but neither does heredity
itself, nor the collecting of titles, degrees and initiations. A Witch seeks to
control the forces within him/herself that make life possible in order to live
wisely and well without harm to others and in harmony with Nature.

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

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

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

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

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

 

More Wiccan Comments

A Taste of WitchLore for October 27th – The Pentacle By Doreen Valiente

PENTACLE FROM THE LIBER UMBRARUM BY DOREEN VALIENTE

The five-pointed star or pentagram is one of the oldest signs in the world. It represents, among other meaning, magic itself, the dominion of the spirit over the four elements of the material creation.


The Circle which encloses it, being without beginning or ending, represents infinity and eternity. Another meaning of the pentagram is that it bears a rough resemblance to a human figure, as if standing upright with the arms and legs outstretched. Hence the pentagram in a circle is a symbol of the human being in relationship to the Infinite.


The eight armed figure in the center of the pentagram represents the Eight Ritual Occasions of the Witch’s year, four Greater Sabbats and four Lesser Sabbats. The Greater Sabbats are Candlemas, May Eve, Lammas, and Hallowe’en. The Lesser Sabbats are the equinoxes and solstices. The eight of this symbol plus the five of the pentagram makes 13, the traditional number of the Witches coven.


The three X-shaped crosses around the pentagram represent the three annointing of the initiation ceremony, ‘two above and one below’; that is, two above the waist and one below it. The two spirals or S-shapes represent the ancient symbol of the twin serpents, the dual forces of positive and negative, yang and yin, masculine and feminine, that underlie all manifestation.


The symbols on the three upper points of the pentagram are the two crescents of the waxing and waning moons, and the circle of the full moon. Together they represent the primordial Goddess of Nature, often depicted in triple form as Nymph, Mother and Crone, the three phases of the moon.


The symbols on the two lower points of the pentagram represent the two aspects of the ancient God of witches. They are conventionalized drawings of a horned head and a skull and crossed bones. The former sign represents the Horned God of Life and Fertility, and the latter is the God of Death and what lies beyond.

PRACTICING WICCA AND WITCHCRAFT TODAY

PRACTICING WICCA AND WITCHCRAFT TODAY

 

Starting something new can be frightening; this applies also to a new religion.  You will be taught the basic tenants, but in the long run, it will be up  to you to make of it what you want.

There are many different witches, each with their own set of rituals.  Some witches prefer to work alone, other like working within a coven.  Once again  this is a person choice.  Let no one force you into joining anything with which you are not comfortable.

Let me give you an idea of the various forms of the craft that are available to you.

Gardnerian Wicca:  Started in 1950’s by Gerald Gardner.  Groups tend to work skyclad.  Covens use a degree system.  Individuals are initiated by the  coven.

Alaxandrian Wicca:  Started in the 1960’s in England.  In many aspects they are like the Gardnerian Wicca.

Georgian Wicca:  Founded by George Patterson in the 1970’s.  They are known as the Georgian Church and draw their rituals from the Alaxandrian and  Gardnerian crafts.  Members also write their own ritual.

Algard Wicca:  Founded in 1972.  Mary Nesnick combined Alexandrian and Gardnerian Wicca to form the Algard tradition.  They are very close to the  Gardnerian tradition.

Seax-Wica: Founded in 1962 by Raymond Buckland a protégé of Gardner.  He moved to the U. S. A. and in 1973 started his own tradition based on Saxon  traditions.  Hence Seax-Wica.

Feri Tradition: Victor Anderson is credited to bringing this tradition to America in the late 1960’s.  Feri teacher tend to add something of  themselves to the religion as they teach.  They can be solitary or work in small groups.

Dianic Tradition: This religion focus strongly on the Goddess with little or no interact on the God.  This is a feminist movement of the craft.  The  covens are women only.

British Traditional: There are a number of different British Traditions that are based on the Pre Christian traditions of Old England.

Celtic Wicca:  The tradition looks to the Celtic and druidic deities, with an emphasis on magickal and healing properties.

Northern Way or Asatru.  This tradition is based on the Old Norse gods.

Pictish Witches:  This is a solitary Scottish Tradition that is based on nature.

Strega Witches:  This tradition is from Italy.

You will notice that this list is long, but not complete.  Many witches are drawn to the “way” because of their background.  This need not be  so.  Follow the one that calls to you.

What type of a witch are you?

Solitary:  Practices the craft alone and does not work with a group or coven.  By the Gardnerian and Alexandrian way solitary witches    are not witches.  In order to be considered a witch you must work with a coven.

Eclectic:  These witches pick chose and mix various traditions.  They have no set path.

Hereditary:  These are the practitioners who have been taught the craft from their relative.  The craft was passed, unbroken, from    generation to generation.

So, now, do you want to be a solitary witch or work with a coven?  Let me give you a few Pros and Cons to consider.

PRO

If you join a coven you will receive lots of support.  There are people available with the same beliefs to talk to.  You will also get some structure.    You can work your way up from dedicant to High Priest(s).

CON

Just by the fact that there is structure in a coven may discourage some people.  The coven decides on the where, when at time of the Sabbats and    meetings.  If you break the laws of the coven (dishonor) you will be asked to leave.   The cons of a coven are not unlike those that relate to any group    activity.

PRO

OK, so you will go solo and be a solitary.  This means that you can learn at your own pace.  You can follow your own schedule for Sabbats, within    reason.  You attire is strictly up to you.  Some solitaries will join with a know coven to celebrate Sabbats.  You can design your own rituals.

CON

The major downside is that you are on are on your own.  Help and guidance from knowledgeable witches are not going to be readily available.  The    solitary had no linage to look back on for guidance.  Solitary witches are looked down on by name of the coven witches.  What do you know – a class    structure L

So what type of training do you want?  You can find metaphysical shops and seek help from them.  You can use the local library or book shop.  If you    have internet access there is a wealth of information available for you.

You may want to join a coven.  This decision must be made carefully.  Some covens are basically nothing more than social groups.  Others are based on    the D & D games.  Be selective, just as they will want to interview you, you should reciprocate in kind.

NOTE:  Witches do not try to convert people.

Once you have decided upon a coven go to a few open Sabbats and meetings, if permitted.  If you can not attend an open Sabbat write the coven off.  With    the exception of two Sabbats, all others can be open.

Sit down with the Priestess / Priest and see what the coven will want of you.  The will also ask what you can bring to the coven.  Remember, a coven    becomes your family away from home.  The coven should NEVER supercede your home life.  You family will always come first.

Once you are in total agreement – both ways you can apply to become a dedicant.  During this time you will be kept under the eye of the Priestess and    Priest.  Your initial training will last for a year and a day.  After that time, if upon the agreement of all, you can become an initiate.  From that point    on you will go through the three degrees of initiation.  Each degree will take a minimum of a year and a day to complete.

Being a member of a coven is a commitment.  You will be expected to attend coven functions.  Covens usually meet to celebrate the 8 Sabbats – holidays    of the God and 13 Esbats – holidays of the Goddess.  Members of the coven are given a part to perform during the rituals.  Not showing up for ritual is a    major NO-NO.  If you do not make it you can ruin the ritual.

You may also be asked to help the coven.  Many covens take on community work to help the community.

Many covens plan outing and fun events for their members…

One thing to remember no matter what path you choose; When the Student is ready, the Teacher Will Appear.

Things to Remember

There are possibly hundreds, possibly thousand different types of witches.

You need not join a coven to be a witch.

If any witch asks you to do something that is immoral, illegal or makes you uncomfortable, DO NOT DO IT.

You will find your teacher when the time is right.

Psychic Protection for the Witch in Everyone!

Psychic Protection for the Witch in Everyone!

Find out more about psychic protection here…

Psychic Protection for the Witch in Everyone!
As part of the launch of my new book, The Witch’s Shield: Psychic Protection and Psychic Self Defense, I wanted to share the techniques that helped me maintain psychic boundaries and a healthy sense of safety. Though few of us learn them when we should, I really think they are basics of psychic hygiene. If you learn to take care of yourself on a daily basis, you can avoid problems in the future. I learned these techniques studying the art and science of witchcraft, hence the book title – The Witch’s Shield. I’ve shared them in classes for both witches and non-witches alike with great success.
Sometimes the word “witch” scares people off. I can understand that. I thought it was silly at first. When my first teacher, a good family friend, revealed she was a witch, I didn’t understand. But I soon found out the spiritual traditions of witchcraft stretch across the globe and throughout time. Witches were the priestesses and priests of the ancient world. They kept the mysteries of magick and psychic ability. A witch is someone who does magick, not only for her- or himself, but for the good of the community. Sometimes the first step in helping our communities, in helping the world, is helping ourselves by finding health, balance, and clarity. Only then can be devote energy to help others.
So, with that in mind, the wisdom of the witch broadens for us. We might not all identify spiritually as witches, but these techniques of psychic protection and magick are universal, and can apply to anyone as long as the person is open to magick, change, and personal responsibility. You will find similar wisdom in the traditions of shamanism, energy healers, ceremonial magicians, and other New Age seekers.

Here are seven psychic protection techniques from which anyone can benefit:

1 – Smudging – Smudging refers to passing yourself or an object through sacred smoke as a means of purification. When burned, certain herbs release a high vibrational energy that is used to purify unwanted, harmful forces – what most people call negative energy. Herbs like sage, cedar, sweet grass, pine, and lavender can be burned, as well as incenses such as frankincense, myrrh, and copal. Simply wave the smoking substance around you and make sure you pass through the smoke. Don’t do too much. It’s an energetic process, not a physical one, so you don’t have to feel like you are asphyxiating.

2- Sea Salt Bath – Similar to smudging, taking a sea salt bath can cleanse the physical body as well as the energy. Put two tablespoons of sea salt or kosher salt in your bath water and soak. Imagine all the stress and harmful energy you have accumulated or taken on from others flowing into the water. Sit in the bathtub as its drains and imagine it flowing down the drain, neutralized by the salt and water. I have a friend who puts a spray bottle of sea salt and water and gives herself a little spritz and sponge bath. The salt neutralizes any harmful energies, and then she just wipes it off. It’s a great way to clear yourself if you’re on the run and a bath is too time consuming.

3 – Amulet – Symbols and charms have long been lauded for their protective powers. In almost every culture, there is a tradition of wearing or carrying a particular amulet, often blessed by a priest/tess, to confer the powers of divine protection upon the wearer. Take a symbol you find sacred and divine. Find it in a jewelry or pendant form. If you cannot, try drawing the symbol on a piece of paper or wood, and carrying it with you. If you are Christian, use a cross. If you are Wiccan, use a pentacle. Hindu, try the Ohm symbol. There are a variety of symbols, from the Star of David to the Hammer of Thor. Find the one that speaks protection to you. Smudge the amulet and hold it in both hands. Think about protection and infuse your thoughts into the amulet, activating its power to protect in the name of your divinities. Carry the charm with you to receive its protection.

4 – Protection Stone – Like a symbolic amulet, you can carry a stone known for its protective and grounding qualities with you. Most dark colored stones have magical associations with protection. Some of my favorite choices are hematite, smoky quartz, onyx, obsidian, jet, and aragonite. Other stores that are protective include red jasper, amber, citrine, and clear quartz. Like an amulet, cleanse your stone and infuse your intention into it.

5 – Meditation – Meditation is one of the greatest keys to psychic defense. Regular meditation practice leaves you clear, centered, and in a mental place where you can respond to potential threats, rather than unconsciously react to them. It doesn’t matter the style or tradition of meditation. Regular practice is the key. You will not get the long term psychic protection benefits of meditation by doing it only once every few weeks. It must be like exercise, done regularly. I suggest at least three times a week. If you can do it daily, so much the better.

6- Healthy Emotional Boundaries – Emotional boundaries are not the most esoteric form of psychic defense, but one that quite a few people leave out. Sometimes psychic defense – particularly from people who are harmful to us, intentionally or unintentionally – is the ability to say “no” and stick to it. If someone asks you to do something or go somewhere, and you only say yes because you are afraid of being “mean” or “letting them down” but you know its not a good situation for you, you must learn to say no. As an adult, only you define what is acceptable and unacceptable in your life. Draw those boundary lines and stick to them.

7 – Living Your True Will – The best form of psychic self-defense is to live out your true will. What is your divine purpose? Find it! Then actually live it. If you are doing what you are meant to be doing, the universe will support you and very little anyone else does or says will be able to stop you. You true will, or what some call your magical will, is not your destiny. It doesn’t happen regardless. This your partnership with the divine. You must choose to fulfill it. But once you choose to be a full, conscious partner with the divine, you will have a divine protection that will help you in all of life’s difficult areas.

For more information and an expanded view on these techniques, and a whole philosophy on psychic protection, look to my full length work, The Witch’s Shield: Psychic Protection and Psychic Self Defense. May the divine guide, bless, and protect each of your steps.

Reclaiming: The Etiquette of Witchcraft

Reclaiming: The Etiquette of Witchcraft
The Etiquette of Witchcraft
This article by M. Macha NightMare appeared in the Summer 1996 issue of the Reclaiming Newsletter.
The Etiquette of Witchcraft, Reclaiming Style
The greater community of Witchcraft- throughout the U.S. and abroad- has a few rules of etiquette of which to be cognizant.  I am well aware that ours is not a religion of “rules” (especially in the ecstasy-based Reclaiming Tradition), but in order for us to be free of inhibitions, to feel we are in “safe space,” to get the most out of what we are doing and to protect those whose identity as Witches were it revealed, would compromise them in their mundane lives, it is imperative that everyone know and agree to abide by the following general policies:
1.  First and foremost, a magickal circle is not for observers; it is
participatory and experiential.  A circle is a religious rite and all
participants should conduct themselves in a manner respectful to the Goddess. If one is not prepared to focus and contribute his/her attention and efforts to the ceremony, one does not belong in the circle.  If one does not wish to participate, s/he should excuse her/himself before the pre-rite meditation and grounding begins.
2.  The taking of photographs is inappropriate and impermissible.  As noted in item 1 above, the ritual, and memories of it, are to be carried in one’s heart;
they are not a proper subject for objective observation and documentation.  The exception to this is when all participants have been asked before the ritual has begun, and all agree; or when the ritual is “staged” specifically for the taking of photographs, filming or videotaping. Photographing rituals requires special tact and sensitivity.
3.  Craft groups and circles are not inviolably solemn, but they are serious in
central purpose.  Inappropriate talking, joking, laughing, etc. are not only
rude and disrespectful of the Goddess, the Mighty Ones, the priest/esses of the ritual  and other celebrants, but also they interfere with concentration and
continuity of the ceremony.  She commands us to have mirth and reverence; humor and laughter are gifts of the Goddess.  Our attitude, conduct and energy should reflect both the joyousness and the solemnity of this our celebratory religion. There will be a period within the ritual for the sharing of food, drink and good wishes, and time for conversation and merrymaking.
4.  Since traditional lore teaches that consecrated object easily absorbs
energy (becomes “charged”), tools, such as wand, chalice, athame, jewelry, drum and other ritual regalia, should not be touched by someone other than the owner without the owner’s express permission.
5.  Once the circle is cast, all celebrants should consider themselves in it
for the duration.  It is preferable for one to take care of personal needs
before the ritual is begun, but if one finds it necessary to use the toilet,
feels faint or whatever, one can either ask for assistance or “cut a door” in
the circle and leave, carefully closing and sealing it afterwards.  The circle
is intended to contain the energy and focus, and when it is casually entered
and exited, that energy can become dissipated or lost and focus shattered.
6.  Anyone who is drunk, stoned or otherwise inebriated does not belong in
circle.  In addition, the use of drugs or alcohol (this includes the smoking of
cigarettes) in circle is unacceptable behavior; it can show disrespect and it
puts the user(s) on another wavelength than the nonuser(s).  The exception to
this is when the use of chemicals is sacramental and understood and accepted by everyone in the circle.
7.  People who invite others to rituals are responsible for preparing the
guest(s) as to what is expected of them, how to behave, etc.  Guests cannot be
expected to know what’s going on all on their own, especially if it’s their
first Craft ritual, but much can be done by the person who invites them to make them feel more comfortable and included by giving them some information ahead of time about how things work and how people are expected to behave.
8.  What occurs in circle is sacred and not to be talked about with those who
were not part of the circle.  This mainly applies to small, private rituals,
and we in Reclaiming are more casual about rehashing big public ones, but if
one is invited to a ritual presented by another Craft tradition, this rule is
inviolate.
The above guidelines are freely adapted from archival material graciously
provided by Valerie Voigt.
Many thanks for reading and observing these few, simple, common-sense, but
essential, guidelines.

THE WITCHES BALLAD

Oh, I have been beyond the town, Where nightshade black and mandrake grow, and I
have been and I have seen What righteous folk would fear to know!

For I have heard, at still midnight, Upon the hilltop far, forlorn, With note
that echoed through the dark, The winding of the heathe horn.

And I have seen the fire aglow, And glinting from the magic sword, And with the
inner eye beheld The Horned One, the Sabbat’s lord.

We drank the wine, and broke the bread, And ate it in the Old One’s name. We
linked our hands to make the ring, And laughed and leaped the Sabbat game.

Oh, little do the townsfolk reck, When dull they lie within their bed! Beyond
the streets, beneath the stars, A merry round the witches tread!

And round and round the circle spun, Until the gates swung wide ajar, That bar
the boundaries of the earth, From faery realms that shine afar.

Oh, I have been and I have seen In magic worlds of Otherwhere. For all this
world may praise or blame, For ban or blessing nought I care.

For I have been beyond the town, Where meadowsweet and roses grow, And there
such music did I hear As worldly-righteous never know.

Enjoy!!!!!!!
Blessed Be

American Witchcraft

American Witchcraft

Author: Spirit Walk Ministry

The subject of Witchcraft in America is a confusing one, the concept being muddled primarily from a basic misunderstanding of what Witchcraft is, and what it is not.

Witchcraft is the name that was used by the Christian Church to stigmatize the pagan practitioners of “The Old Religions”, which was the continuation of the practices of the native spiritual and cultural beliefs of Europeans and others that existed prior to the advent of Christianity. Simply put, it is a descriptive (and demonizing) term for anyone who practices a pagan or nature based religion.

As in most areas of the world where Christian “civilizations” colonized the native peoples the term witchcraft, as we think we understand it today did not exist prior to the arrival of the Europeans to America. Even when the label “witch” was used it was exclusively applied to the European settlers and not the native people themselves. Those native people that practiced the Old ways were referred to as “heathens” and their religious leaders as either medicine men and women or “shamans”.

The word “shaman” originated in Siberia and it describes a specialized type of holy person who practices not only with prayer, ritual and offerings, but also through direct contact with the spirits themselves. Because trances were so important to the Native American people as a means of getting in touch with spiritual forces, the title “Pow-Wow”, (from the Algonquin word “pauwau”, meaning “one who has visions”) , was accorded to those who fulfilled this role in the tribe. The word, whose spelling was eventually settled in English as “pow-wow”, was also used as the name for ceremonies and councils, because of the important role played by the pauwau in both. Though the nature of the shaman and the pauwau is similar, many Native Americans find the word “shaman” offensive and one should not use the word to label Native American tribal vision seekers.

All pagan religions are local nature religions, meaning that although the principles are universal, local myths and legends predominate the culture, which the local ritual must embody, as the local tribal allegorical references. It was therefore, within the natural order, that when European settlers of tradition pagan beliefs immigrated to America that they adopt local myths, customs and into their pagan beliefs and rituals. While some wish to claim these traditions as Wiccan or neo-paganism the traditions of American Witchcraft are merely a communion of the European “Old Ways” with the spirits and energies of the land that is now their home.

The homeland is quite possibly the most important aspect of Traditional Witchcraft. The homeland is the home of the Gods, and in many beliefs the two are synonymous. The early inhabitants of Europe believed that the Gods they venerated inhabited the land itself. Many were migratory people, and so as they traveled across the continent they took their Gods with them. As they traveled, though, these people often looked toward the North Star, Polaris, for guidance. It was a fixed point in the night sky that they used as a reference point.
When these early Pagans wished to honor their Gods, they created a connection between their homeland, where their Gods resided, and the land where they stood. In this way, the new land became a part of the homeland. The elemental correspondences to the cardinal directions act as a way of aligning yourself with the homeland.

When a Witch is within the land that is within the boundaries of the homeland, they do not need to use the correspondences to make a connection. Instead, they evoke or invoke the land itself. The concept of the homeland is something that is very integral to the practice of Witchcraft, but completely missing from the Neo-Pagan movements.

The Pow-Wow Tradition is a classic example of this melding of “The Old Ways” of the Europeans and local native beliefs. Though some claim that the Pow-Wow Tradition is German in its origin, it is more an adoption of local Native American traditions by the early German and Dutch immigrants of pagan heritage who settled in the Pennsylvania region of the United States.

Observing the Algonquin’s powwows, the pagan immigrants discovered that like themselves, the Natives used charms and incantations for healing. Impressed with their methods of driving out evil spirits, they adopted the term “powwowing” to refer to their own magickal healings. As their practice of magick was also centered on herbs and healing, they learned from the local people about the native roots and herbs for use in charms and healing.

As stated earlier, the term Pow-Wow comes from the Algonquin word ‘pauwau’”, meaning ‘vision seeker’ and the Pow-Wow Witches encompass shamanic like rituals of healing through visions and the application of traditional medicines, which are often accompanied by prayers, incantations, songs, and dances. The Pow-Wow Tradition places great significance on the vision seeker as the nexus of group (coven) activities and rituals.

Perhaps the most fascinating of the European/American merging of pagan ritual and practices is the Appalachian Granny Magic Tradition. Dating back to the first settlers of the Appalachian Mountains who came to the United States from Scotland and Ireland in the 1700’s and who brought with them their “Old World” magical traditions. Those traditions were then blended with the local traditions of the Cherokee into a combination of folk remedies, faith healing, storytelling and magick.

The ‘Granny’ Witches call themselves ‘Doctor Witches’ or ‘Water Witches’ depending upon whether they are more gifted in healing and midwifery, or if they are more in tune with dowsing for water, lay lines and energy vortexes. This tradition is termed ‘Granny’ from the prominent role played by older women in the mountain communities. Which calls to mind the image of “Granny” or “Doctor Granny” from “The Beverly Hillbillies” who, though a comic parody, was a fairly realistic representation of an actual Appalachian “Granny Witch”.

Therefore, the traditions of American Witchcraft are not a “new witchcraft”. They are not Wiccan, nor neo-pagan. They are simply the ways that pagan immigrants have found to bring the native spirits of their new homeland into harmony with their traditional beliefs and practices in order to find their way around the new neighborhood.

What is Progressive Witchcraft?

What is Progressive Witchcraft?

By Terminus

“We do not see our ‘trainees’ as empty vessels, waiting to be filled up, but as individuals with a wealth of experience and ideas which they can contribute to the craft. (Rainbird, 1993)

The use of the term progressive arose from a discussion between Ariadne Rainbird and Tam Campbell in London in the late 1980s (*3) They were discussing the evolution of Wicca, and the fact that it had moved on over the decades, beyond the labels of “Gardnerian” or “Alexandrian”. They clearly stated that the term was being used to describe a trend, not a tradition, and that any coven that was eclectic in its approach and not limiting itself to the Book of Shadows was being progressive.

In 1991 Ariadne Rainbird formed a network for covens who subscribed to a more eclectic view of Wiccan practice, called the Progressive Wiccan network (*1). This network included covens in Wales, England, Germany and Canada. 1991 also saw the first Grand Sabbat, at Lughnasadh, with around 30 witches from six different covens meeting up to camp out in the wilds of South Wales and celebrate together. This tradition was to continue for some years, developing into an annual weekly gathering in Cornwall for members of different covens to work together.

In 1992 David Rankine became the editor of the magazine Dragon’s Brew, which became the magazine of the Progressive Wiccan movement. Dragon’s Brew was created by Chris Breen in 1990, originally as the house magazine for the Silver Wheel Coven (*1).

To quote from the magazine (1992):

“Progressive Wicca is a movement which spans the traditions and emphasises networking, closeness to nature, personal growth and co-operative development. Personal experience of other paths is welcomed and integrated into covens, and we do not slavishly follow a Book of Shadows, as we see Wicca as an ever growing religion and the Book of Shadows changes and grows with each new Witch.” (*1)

Contact details for a number of covens were given in the back of each issue of the magazine. The editorial stance of the magazine was actively supportive of environmental protection, detailing protests, distributing leaflets and supporting organisations like Dragon (eco-magick environmental network) and Friends of the Earth Cymru in their actions. Campaigns like the ones to save Oxleas Wood and Twyford Down were covered, as well as events in other parts of the world, like proposed wolf culling in Canada, tiger conservation in India, and anti-nuclear testing by the French in the Pacific. (*1)

Dragon’s Brew ran quarterly until 1997, with a circulation of several hundred copies, and covered a wide range of subjects, from chakras and kundalini to Enochian magick and running effective open rituals. Different pantheons were also explored, including the Welsh, Greek, Sumerian and Egyptian. A number of prominent academics also contributed to the magazine, which received articles from distinguished figures such as Professor Ronald Hutton and the Egyptologist Terry DuQuesne. (*1)

By 1994 Progressive Witchcraft was widely known throughout Europe. David Rankine gave a number of talks at events like the Talking Stick Meet the Groups conference in 1994, and at various University Pagan Societies. The growth of the movement was acknowledged by Michael Jordan, who gave it a sizeable entry in his 1996 book Witches: An Encyclopaedia of Paganism and Magic. (*3)

To avoid some disharmony caused by the term “Progressive” in the Wiccan community the term was changed from “Progressive Wicca” to Progressive Witchcraft in 1993, as was demonstrated by the cover of Dragon’s Brew (*1). In combination with this Ariadne Rainbird and David Rankine set up the Progressive Witchcraft Foundation, to deal with enquiries about Progressive Witchcraft, and also ran workshops under the banner of Silver Wheel with other coven members on a variety of related subjects.

In 1994 Ariadne Rainbird and David Rankine started running correspondence courses on natural magick based on much of the (non-oathbound) Progressive Witchcraft material. This material was to form the basis for their book Magick Without Peers: A Course in Progressive Witchcraft for the Solitary Practitioner, published by Capall Bann in 1997. (*2)

Reference Material

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(*1) Dragon’s Brew, a Magazine of Magick, Paganism & Progressive Witchcraft, (1992 -1997)

(*2) Magick Without Peers, A Course in Progressive Witchcraft. Capall Bann 1997

(*3) Witches, An Encyclopaedia of Paganism and Magic; Michael Jordon, 1996

Patchwork of Magic, Julia Day, Capall Bann, 1995

(*4) Talking Stick Magical Directory, 1993

This article was written by Terminus, 2000 and provided for free distribution.

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Witchcraft 101: Preparation

Preparation

I always prepare myself by dimming my lights about an hour before the working. I do tend to do most, but not all, magick at night. The extra drama of using darkness to augment my imaginative side is helpful.

After the lights are dimmed, candles are lit, and a few libations are poured, I tend to shower and have my stereo going with some good New Age or Pagan music to help my mind float into the right space.

Water, being a close kin to the Crab that I am, helps to soothe me, and the in the shower, I let earthly troubles wash away, leaving the pure part of my being to comtemplate the working to be.

After stepping out, I do tend to read a bit, look for spells in my library that might be appropriate, and then I write down the ones I like, or construct one of my own, usually on a clean piece of paper or parchment. I tend to either bury or burn these pieces of paper in the working, thus returning the spell to the earth, or to the fire.

In recent times, I’ve begun to think that perhaps I might also tear the paper to shreds to toss into the air, or to simply toss the spell into a body of water, thus balancing things with the traditional earth, air, fire, and water nature spirits.

Anyway, that is off the subject a bit… Back to preparations for the working.

Testing before casting

By the time all of this is done, my full attention is now forcefully and purely on making the spell work and on how to go forward… My mind is fully attuned to directing the energy, and by this time, I’ve set up my protection by doing some ritual cleansing of the home, testing my mindset to be sure I’m completely focused, and then to light 4 special candles that signify the four directions. On occasion, I have used tap-lights, and they do offer a special charm to circles!

Again, check yourself. I’ve often aborted a circle because I don’t feel right about the time, something is on my mind, and the worst of the worst, if I’m ill, I never, and I repeat, NEVER do magick when feeling ill or sick. It just never seems to go right if I am sick, and Magick takes energy. The worst thing I can think of is to deplete energy my body needs to fight illness and to leave myself truly in a fix. The Rede states “And it harm none” for a reason. It also stands to reason NOT to cause harm to yourself.

Last minute preparations I take are to lock the door, turn the ringer off on the phone, and to say a quick spell to banish interuptions. I can’t tell you how many circles I’ve been to at people’s houses where these simple things are forgotten and the ringing phone just kills the energy in a second! Someday, I’ll come up with a phone bansihment spell that will move all phones to another universe, but for now, disconnecting the beasts is a good alternative ;>)

So now you cast the circle!

So… you passed the tests and you feel great, your mind is clear, and you’ve got a real focus and you have the mind, body, and spirit all aligned!

A circle isn’t some two dimensional circle like the old dodgeball court line that we all know and love. Circles, in the magickal sense, are 360 degree circles of force that protect the occupants and help contain and focus the magickal energies to be exerted and directed from them.

I remember reading Lori Cabot’s wonderful books, and in one of them, she discusses a National Geographic article where she and her coven had a picture taken by a photographer, and the photo contained electrical discharge patterns in the picture that truly were interesting to see. The effect of the energy of the combined minds in the circle was such that it caused the camera to register these energies! So, my friends, this is the real deal. Circles exist, they create physical effects, and they are powerful tools when used properly.

Casting is often done in a clock-wise fashion. This honors the turning of the Earth herself and aligns our movements with the direction of the spin of the Earth. Living in the Northern hemisphere, we tend to forget that our good friends in the Southern hemisphere do things in a reverse fashion, and I do believe that those folks often use counter-clockwise casting to cast their circles in accordance with this same basic observation of energy flow.

I gave a lot of thought to this part of ritual and have concluded that the reason for it is that we become little vortexes of energy that harmonize with the flow of the earth, and this our workings carry forth in similar harmony. Going opposite to the flow creates distortions and probably gives poor results, but I’ve never tried that as an experiment. Perhaps someone can comment and enlighten us more.

Casting is simple. There are as many ways to cast a circle as there are stars in the sky. Some simply focus and then throw their energy/visualization into creating the sphere. Others lay out a circle in chalk, rope, corn meal, or whatever, and use that as the basis of the circle, and others yet just see the entire thing in their minds and walk in the appropriate direction to delineate the circle and mark the boundary.

An invocation, or reading to purify the space, is often done.

Use your mind to color the circle. I tend to use basic chakra colors to connect my own internal sensibilities to the extension of my space that is created by a circle. Use of blues and violets tend to dominate my circles, since I see these as electric and potent places, but others have described them as soft places with pinks and yellows to reflect peaceful settings. It just depends on the person(s).

After casting is done, invocations to invite the four directions or watchtowers of the four corners to join the circle. In my own mind, I see the four corners as inviting the spirits of the world to join us for the working. In doing so, you connect to the world, and to the universe at large.

Calling the quarters often involves the use of special calls, similar to the following:

“Spirit of Fire, Guardian of the Watchtower of the South, Keeper of the Sun and of Warmth, come to our Circle this night and grant us the will and energy to achieve our aims. So mote it be!”

Each quarter is called in similar format, sometimes by one person circling the quarter points, or by four people calling from their point of choice. Most good books on the Craft contain a wide-range of these calls, and often an experienced Witche’s BOS has your own custom calls written that help things along.

I have often wondered about adding a fifth tower, in the form of the sky above, since it does extend beyond the world, but I tend to just stick with the traditional model. Sometimes, things just work for you and it is good to just keep it simple!

Gathering the images and the storm…

All of this leads to one aim. We are now containing and bringing to bear the forces of the Earth herself, and are connecting our imaginations to these forces. Often, I meet other Witches who like to discuss these things, and they know a lot of the mechanics of the process, but have never contemplated the WHY of these actions.

The imagination, and most importantly, the subconcious parts of our minds, represents a powerful engine that can marshall these unseen connections in ways that are mysterious, but quite real and full of potent energy.The storm of the mind is gathered into a coiled and reactive manner when the circle is going strong, and all of this is driven by the final factor in the whole recipe…

This factor is excitement. We will discuss this in lesson four, along with the use of a patron God or Goddess to help with that excitement.

For now, use whatever means of gathering the excitement you can. Having calmed myself with my own practices, now I can direct the energy and my mind is usually going a mile a minute with good music helping things along. I do find music to be especially helpful, because images flow right from my deep subconcious and out through my fingertips as I perform the spell.

This is the point where I see circles often fail. The energy dies as someone stops to read from the parchment. It is as if we forget all the preparations and are just standing there like loons around a dead fish! The point of all of this is to gather the energy and take it the next step. Sometimes, I do think that the reason old Gerald Gardner did the naked rituals was to impart that excitement and to bring the novel sense of play into the circle so that these dead zones could be avoided and that the energy and forces would flow like a river. This is, of course, a controversial view, and I’d be happy to hear from others who might have views to share.

So, let’s say you are full of energy now. The circle is kicking ass with sparks, and you FEEL it! Now we are talking… This what is supposed to be happening. Not some dead mumblings and embarassed rummaging for a flashlight. The parchment should have been used only as a guide of study before, and now you are speaking from your heart. Your mind is full of images, and you feel almost as if in a play, or you feel above yourself.

The intent is guiding you, and you feel all around you. Other people, if present, are feeling it too. You see it in the eyes, in the spirit of their flashed looks. You move rythmically and forcefully. You are above and below yourself. The heart beats fast… the air sparkles, and gravity is gone, replaced by lightness.

Using the parchment, your mind whirls and you speak the part and words naturally and from the deepest parts of the soul. This is the point at which the container of the spell spills the energy into the vortex of the circle. You are releasing liquid energy into the universe, using intent and feeling as the currency of force, sprinkled with desire, and a dose of play mixed in.

Release

The energy is at a maximum point now. If you are in a group or solitary circle, it does not matter, you must push the energy out to the universe in a burst. This creates a psychic wave that overpowers the normal flow of events, and probably ruffles the dress of the Goddess and the hooves of the God, if done correctly.

Often, the spell is finished with a dance in the direction of the earth’s spin and the circle participants merge into a frenzied dance with a sudden release, often guided by the priestess, with a shout or forceful physical action to a point at the center and above the circle, thus casting the energy into the cosmos.

The way you know it worked is the feeling that happens after. It is like the satisfaction one has after great sex ;>) There is a *reason* the Goddess has such coy looks about her. But… being a male witch, I must admit to being ruled by certain thoughts …

Usually, I burn the parchment as an additional form of release, but often take it outside after closing the circle. It is a final seal of returning the container to it’s origins and to honor the Goddess and God one final time.

Closing

Often the closing is the most ignored aspect. In fact it is among the most important aspects of the working. You’ve tugged on the Goddess’s skirts, or the God’s kilt, invitied the Watchtowers in, and you have honored guests among you. You are obligated to thank them for their presence, and to pour libations or give offerrings to them in payment for their attendance.

I often use food to pay them, or to use heartfelt thanks to let them know how I feel about them in my heart. Often, a strange event, like a candle going out, or strange bump will occur, or an animal like an owl or bat will go sailing by if outside, and it does tend to make me laugh. Just never forget to thank the deities. They are the reason you do this.

Witchcraft 101: Directed Imagination

Directed imagination you ask? Yes, a Witch without imagination is like a car without gasoline. It takes imagination to make Magick! And this is the point of lesson three!

Let’s define imagination first:

This is the dictionary definition of imagination:

  • The formation of a mental image of something that is neither perceived as real nor present to the senses.
  • The mental image so formed.
  • The ability or tendency to form such images.
  • The ability to confront and deal with reality by using the creative power of the mind; resourcefulness: handled the problems with great imagination. A traditional or widely held belief or opinion.

Archaic definitions.

  • An unrealistic idea or notion; a fancy.
  • A plan or scheme.

AJ’s definition

Since I write these articles, creative license rules supreme! I define imagination as the power of the mind to concieve ideas and plans from the formless world and to give birth to these ideas in our world of form. The process by which imagination takes shape is mysterious and not well understood, but is dominated by the subconcious and is a potent and useful force for good and change in the world.

On to the lesson!

WitchCraft is the study of forces and movement of energy. In this third moon, we are looking at the means of Magick, what it takes inside of your inner being to bring it to the surface, and how to direct this energy.

As we mentioned in earlier lessons, spells are virtually powerless containers that only serve to contain the forces being directed by the Witch. A spell is like a beaker that brings life giving fluid to the lips of a parched throat. Without the container, the life-giving water cannot be delivered to the parched throat of the drinker, and without the water, the container is just another object in the universe, without true purpose or use, until intent and imagination combine to make the water and the beaker become more than the sum of their parts.

Thus, we find that Magick spells are exciting and actually fun because of the “water” aspect. Spells use the imagination of the Witch. Like water, imagination flows, it is deep, it contains mystery, and no one can quite say where it comes from, where it goes, or can truly contain it for very long.

Imagination can be channeled like water in a river. It can be focused, directed, and refined to laser-like intensity, cutting problems to shreds with it’s sheer force. Combined with the structure of the spell to direct it, the two components become Magick!

Lesson two saw you perform a spell, but I left out a key ingredient!

Before you performed the spell, I ask you this simple question; How did you prepare yourself emotionally, physically, and spiritually before you did the working?

Answer this honestly. You’ll need to go back in your mind, or look at your book of shadows to find out the answers to this question. When you feel you’ve reached that answer, spend time to record the answer to this question in your BOS.

I’ll use my own preparations for Magick as a potential guide to you. Mind you, many people do this differently, but after 14 years of Magickal practice, I tend to use a very tried and true procedure that evolved from my own workings and learning around very experienced teachers. All I know, is that it works for me, and if you see fit to alter it to your special circumstances, go for it. The trick is to use your own sensibilities and comfort levels as the guide to getting your mindset right!

 

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