Your Magickal Spell for Tuesday, June 12 – Banishment Stirring Spell


If you need to banish something from your life, prepare a pot of soup.
Draw a banishing pentagram in the soup, then stir nine times counterclockwise, saying:
“Blessed Lord, gracious Lady, hear my plea.
Remove (insert what needs removal) from me.
For the good of all, with harm to none;
once this is eaten, the spell is done!” Eat the soup.


Your Magickal Spell for Monday, June 11th – Spell To Force Another’s Hand

Spell To Force Another’s Hand

Are you tired of waiting for someone to act or make a decision? This spell encourages another person to show his or her true intentions and helps bring the matter to a decisive conclusion.

Best time to perform this spell:

  • Three days before the full moon
  • When the sun or moon is in Aries
  • On Tuesdays

Items you will need:

  • A bloodstone or carnelian
  • Gold paint
  • A Small paintbrush
  • Essential oil of carnation, ginger, rosemary or sesame
  • A piece of the person’s clothing

The Spell:

  1. Wash the stone, then pain the rune “Tir” or “Teiwaz” (which looks like an arrow) on it.
  2. Place the stone in the sun until the paint dries.
  3. Rub essential oil on the stone and wrap it in a scrap of the person’s clothing. If you are friendly with the other person, give him or her the stone before the moon is full and instruct him or her to keep it nearby at all times. If you aren’t on good terms, put the stone in his or her home, car, workplace, or yard. Or, if you know feng shui, placed it in the part of your own home that corresponds to that individual.

*Caution:  This spell motivates the person, but there’s no guarantee she or he will do what you want.

Later Developments In Wicca

Wicca has developed in several directions and institutional structures from the time it was brought to wider attention by Gerald Gardner. Gardnerian Wicca was an initiatory mystery religion, admission to which was at least in theory limited to those who were initiated into a pre-existing coven. The Book of Shadows, the grimoire that contained the Gardnerian rituals, was a secret that could only be obtained from a coven of proper lineage. Some Wiccans such as Raymond Buckland, then a Gardnerian, continued to maintain this stance well into the 1970s. Further degrees of initiation were required before members could found their own covens. Interest outstripped the ability of the mostly British-based covens to train and propagate members; the beliefs of the religion spread faster by the printed word or word of mouth than the initiatory system was prepared to handle.

Other traditions appeared. Some claimed roots as ancient as Gardner’s version, and were organised along similar lines. Others were syncretistic, importing aspects of Kabbalah or ceremonial magic. In 1971 “Lady Sheba” published a version of the Gardnerian Book of Shadows, dispelling what little secrecy remained as to the contents of Gardner’s rituals. Increasing awareness of Gardner’s literary sources and the actual early history of the movement made creativity seem as valuable as Gardnerian tradition.

Another significant development was creation by feminists of Dianic Wicca or feminist Dianic Witchcraft, a specifically feminist faith that discarded Gardnerian-style hierarchy as irrelevant; many Dianic Wiccans taught that witchcraft was every woman’s right and heritage to claim. This heritage might be characterized by the quote of Monique Wittig “But remember. Make an effort to remember. Or, failing that, invent.” This tradition was particularly open to solitary witches, and created rituals for self-initiation to allow people to identify with and join the religion without first contacting an existing coven. This contrasts with the Gardnerian belief that only a witch of opposite gender could initiate another witch.

The publications of Raymond Buckland illustrate these changes. During the early 1970s, in books such as Witchcraft – Ancient and Modern and Witchcraft From the Inside, Buckland maintained the Gardnerian position that only initiates into a Gardnerian or other traditional coven were truly Wiccans.

However, in 1974, Buckland broke with the Gardnerians and founded Seax-Wica, revealing its teachings and rituals in the book The Tree: The Complete Book of Saxon Witchcraft. This “tradition” made no claims to direct descent from ancient Saxons; all its ritual was contained in the book, which allowed for self-initiation. In 1986 Buckland published Buckland’s Complete Book of Witchcraft, a workbook that sought to train readers in magical and ritual techniques as well as instructing them in Wiccan teachings and rituals.

Wiccan Fundamentalism

Wiccan Fundamentalism

by Ben Gruagach
This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.

Religious fundamentalism is characterized by literal belief in specific spiritual claims, often about a particular religion’s history, regardless of any available evidence. A particular dogma is promoted as the One True and Only Way and anything that deviates is considered heretical.

The Roman Catholic church has an office within its organization called the Sacred Congregation for the Propagation of the Faith. In previous times this office had another name: the Holy Office of the Inquisition. Despite the name change the office’s role has remained the same. It is responsible for keeping doctrinal discipline and confronting and eliminating deviations in doctrinal thought. It’s all about maintaining the authority of the Vatican and the Pope and ensuring that all Roman Catholics are following the same religion and respecting the established hierarchy.

Wicca is a religion based on autonomy. It draws its basis from Pagan religions of the past but primarily from lore about witches and witchcraft. Most today consider Wicca to trace back directly or indirectly to a single man, Gerald Gardner, who promoted the religion starting in the 1940s or early 1950s in Britain. Gardner described Wicca as based on covens with each coven being autonomous. If there was dissent within a coven the rules as Gardner presented them allowed for the dissenting parties to separate and form new covens. This way of dealing with conflict resulted in encouraging diversity within Wicca and reinforced the idea that there was no central authority which would dictate that one coven was wrong and another right on matters of philosophy or practice.

Gardner also insisted that there were other Wiccans out there that he did not know about who had been practicing before he was initiated. He did this partially to promote the debatable claim that he was merely passing on an intact ancient religion. One consequence of this is that it left the door open for others to come forward and claim they were witches or Wiccans too from a common mythical ancestry and Gardner could not really insist they were wrong. Even if these other Wiccans practiced things differently, Gardner’s “old laws” clearly made it acceptable for variety in the way covens and practitioners did things. He might not have intended to do so but Gardner’s decisions regarding how to handle things in his own group had set the stage for Wicca to become much more than just his own teachings in his own groups.

The result of all this was that Gardner essentially gave away the right to exclusive ownership over the label Wicca for his groups and those directly descended from them. He might not have anticipated this possibility but in any case it is what happened. Many groups, sometimes with conflicting philosophies and ways of doing things, have come forward under the banner of Wicca. New groups have been created and old ones have splintered into other quite distinct groups. Autonomy was there so of course it was exercised!

Not everyone has been happy about this. Some of Gardner’s direct spiritual descendants have argued that only they and a few select groups that they approve of should have the right to call themselves Wiccan. However the autonomous structure had already been set up and no one group has the authority to dictate to the rest of the community. Wicca did not have a central authority structure in the past and it does not have one now. It is highly unlikely at this point that a central authority could be established which the majority of Wiccans would respect.

There have been attempts to seize power and establish a central Wiccan authority but these have all failed. One example is when Alex Sanders proclaimed himself the King of the Witches but it was quickly pointed out, particularly by Gardnerian Wiccans, that he did not have any authority outside of Alexandrian Wiccan covens. Another example is when in 1974 at the Witchmeet gathering in Minnesota, Lady Sheba (a.k.a. Jessie Wicker Bell) declared herself the leader of American witches and demanded that everyone hand over their Books of Shadows to her so that she could combine their contents and then establish a single authoritative Book of Shadows which all American witches would be expected to follow. She was laughed at and needless to say was not successful in establishing the central authority she sought.

It was at that same 1974 Witchmeet where we had probably the closest thing to a central Wiccan authority created in the declaration of the Principles of Wiccan Belief. This set of thirteen principles attempted to outline in a very general way the basic foundation of Wiccan philosophy. The concept of autonomy of both groups and individuals is clear in the document. It also specified that lineage or membership in specific groups was not a requirement in order to be Wiccan. Many Wiccans, both as groups and individually, consider the Principles to be the foundation of their spiritual path. However, true to the autonomy inherent in Wicca, there are some Wiccans who do not consider the Principles to be part of their individual or group philosophy.

Some are not satisfied with how things are in the Wiccan community and actively work to establish a central authority with their own particular outlook of course identified as the One True and Only Way. They are not satisfied with the fact that the autonomy they personally enjoy in Wicca also means that other Wiccans are free to follow their own different paths. These are the Wiccan fundamentalists who see variety as heresy. As far as they are concerned, if you’re not practicing things the way they personally do, and don’t believe things exactly the way they personally do, then you must be wrong and should either correct your ways or else stop calling yourself a Wiccan.

Perhaps these attitudes are carried over from previous religious education where the idea of One True Way was key, such as in many varieties of monotheism, particularly the evangelical and literalist varieties. Often the Wiccan manifestation of the One True Way idea comes through as a literal and absolute belief in the truth of a particular teacher’s work. Most often the teacher elevated to the status of never-to-be-questioned guru is Gerald Gardner since he was the one who began the Wiccan movement in the middle of the twentieth century. In the mind of many Wiccan fundamentalists, if Gardner taught it then it must be absolutely true!

Unfortunately for the literalists Gardner has turned out to be a mere human being just like the rest of us. Some things he got right and some things he got wrong. The history of Wicca that Gardner presented, especially the part that explains what came before Gardner was initiated, has proven to be largely speculation with very little evidence to support many of its major claims. Historians aren’t completely ignorant of what happened prior to the 1950s in England. We have enough evidence to know that Gardner’s historical claims were not completely accurate nor were they completely supported by the evidence.

A religion’s value does not depend on the literal truth of its historical claims. Many millions of people find Christianity to be meaningful despite the fact its history is not absolutely settled. Buddhists seem to still find their religion to be valuable despite the questions regarding the provable history of the religion’s founders. Wicca too is a precious treasure for those who practice it even if they don’t believe one hundred percent of the historical claims made by Gardner.

Some religions do consider blind obedience to authority to be a virtue the faithful are expected to cultivate in themselves. Wicca though cherishes autonomy and this is in direct conflict with blind obedience. Wiccans who value blind obedience are welcome to make that a part of their religious practice but they are out of line in expecting others to abide by their dictates. Wicca does not have an Office of the Holy Inquisition and many Wiccans will actively fight against the establishment of such. And that is to be expected.

Wiccans who play the fundamentalist mind-game of proclaiming that those who do not agree with them are not “true Wiccans” deserve the same reaction that Lady Sheba got back in 1974 when she declared herself Witch Queen of America – they should be laughed at and then ignored. Wicca is not a One True Way religion and never has been. Those who would make it over into one are in for a long hard struggle that they will likely never win. Is it really worth it for them? After all, if they wanted a One True Way religion there are plenty of those out there for them to join. Wicca is for those of us who are free-thinkers, rebels, nature-worshippers, who laugh and love and dance in the name of our Gods and Goddesses in spite of what the stiff-shirt self-declared authorities around us tell us is right and proper. Others can try to co-opt our religion and turn it into yet another fossilized dogma of right and wrong to be blindly followed on pain of excommunication or threats of torment in other lives. The witch’s cat is already out of the bag and has been for some time now, and we’re all enjoying the nighttime revels and the daytime ignoring of arbitrary conventions too much to just follow what someone else tells us is the One True Way.


Bonewits, Isaac. “Witchcraft: A Concise Guide.” (Earth Religions Press, 2001.)

Heselton, Philip. “Gerald Gardner and the Cauldron of Inspiration.” (Capall Bann Publishing, 2003.)

Hutton, Ronald. “The Triumph of the Moon.” (Oxford University Press, 1999.)

Lamond, Frederic. “Fifty Years of Wicca.” (Green Magic, 2004.)

Valiente, Doreen. “The Rebirth of Witchcraft.” (Phoenix Publishing, 1989.)

I Am A Witch! Hear Me Roar!

I Am A Witch! Hear Me Roar!

Author: Diana Midnight


I remember when I was a little girl; I used to ask my mother why we never went to church like other families. My mother used to come up with various excuse, and I kept asking anyway.
Later in life I became friends with the little Christian girl down the street. If I wanted to spend the night on Saturdays they told me I had to go to church with them the next day. I didn’t mind, it was a new experience in my life, and I had always wanted to go. Since we were younger kids, we got to go to youth group. They talked about god and did booklets; by the end of the class they did trivia.

Being stuck watching OPB all my life, I learned a lot about all religions and they had lots of stories from the Bible. Anyway, while my friend goofed off I listened to the teacher. For some reason things didn’t feel right. It felt wrong as soon as I stepped inside the building, I couldn’t breathe and I felt judged. Despite my discomfort, I was respectful and used my manners. I helped my friend answer all the questions, even though she should of known the answers herself. At the end of class, before we were allowed to leave, the teacher asked us a very personal question. “Have you excepted Jesus Christ into you heart?”.

It was said to the whole class, but seeing as I was the new kid, I knew it was directed at me. She told us that if anyone hadn’t that we should all close our eyes and raise our hand. I slowly raised my hand. I knew that for me that this was a brave move. I was the only one. She told us to put down our hands and open our eyes. Our eyes met and she told the class (Well, just me really.) that if we wanted to accept Jesus into our heart we could stay after class and talk to her.

When my friend and I were at the door she looked at me and gave me the meanest most judgmental look I had ever seen. I was glad to get out of there; I knew that I could never be a Christian. After that experience, I was ashamed to claim any religion as my own. I felt that they were all to judgmental and that I’d rather spend my time out in nature.

I’ve always loved nature. Night or day, sunny or cloudy, wet or dry…It’s all so beautiful, so MAGICAL. I could sit in one spot for hours, just laying in the grass and listening to the animals or playing in the water and making images in the sand. In a way, I was always a Pagan, a Witch. But I never put a label on my love for nature, for the Earth.

Watching the moon and stars was just a hobby: hikes and walk in the park just something I did for fun. Gardening. That was what first got my interested in Wicca and Paganism. I could make anything grow, and the results were amazing. I wanted to learn more. I started reading books on herbs and natural medicine. I went online a lot, because I often kept library books too long and my late fees were amazing (and not in a good way.) . I often stumbled onto a few Wiccan websites talking about using herbs for magick as well as medicine. I was…intrigued. I just couldn’t help myself.

Herb lore was an important thing in natural medicine. We wouldn’t have figured out more then half of the things in modern medicine if it weren’t for fork lore. Well, after a while I started to read about the other parts of Wicca. I read everything I could find or put my hands on. The library was limited for Wicca. Judaism and Christianity books filled the shelves, and I found only three books. Sad, I know.

The web was my only unlimited source. But before you get the good you must first sift through the bad. Which is a lot of work, and takes hours upon hours to work through. If I saw sites that spelled magick as “magic”, I ignored them. I ignored websites with free love spells and that told you if you buy their services you could get back your ex or become rich. I focused on the spiritual part of the religion, and that cut out all the weirdoes and creeps. I studied and studied, never stopping, always reading and learning.

Finally, after much study, I decided to call myself a Pagan. It felt as if a great weight was lifted from my shoulders, and as if my spirit was lighter. It felt RIGHT. It was if I was always meant to be Pagan. I was 13 years old by then. 2 years had passed before I was brave enough and sure enough of myself to claim such a strong connection to the Earth and others. I kept telling myself, you’re a WITCH! My passion for my religion made my heart sing, it was the deep bass of thunder, a lions roar. It could never be contained!

Of course I had to tell my family, I was so proud of myself. My father took it well; he wasn’t surprised at all. My mother…well, she was raised Catholic. I don’t think she even took me seriously, or if she did she thought I was crazy. My little brother was (and still is) rude and told his friends that I only thought I was a Pagan and didn’t even celebrate the holidays. Little did he know, I had been celebrating them for years. As for my big brother, he thought I was an idiot. I knew he wanted me to be a Christian, and like my childhood friend, probably thought (and still thinks) I’m going to Hell.

Personally, I not worried. I’m not sure if my big brother ever found out, but his wife (now his ex) after finding out, gave me a small spell book. “The little book of spells” was cute but very cliché. I loved it, it had novelty and it showed that not all Christians thought the same about Wiccans/Pagans. It showed that I had the love and respect of my sister in law.

I’ve been a Pagan for 6 years now, and I will be forever more. I am proud of myself and what I’m apart of. I shall never be ashamed to be me. We are all Earth’s children, and all of us have a need for faith. Even if we hear our wisdom from different voices. That little Christian girl and me are still best friends, despite religious differences. She listens instead of tuning out when I mention something involving my religion. I do the same for her, and I believe no matter what we need to listen to others even if we don’t want to hear it.

I’ve been working on a Book of Shadows for a few months now. My love of poetry has really helped with that, and with all I know about herbs my book is filling fast. I’m hoping that one day I can share the Earth’s wisdom with my children and grandchildren, and hopefully they do the same.

May the Goddess bless you and light your path in your times of darkness.

Blessed Be! XOXO

The Secret of the Witch

The Secret of the Witch

Author: Lady Lira

Keeping something a secret is sometimes one of the hardest things a person might have to do, especially if it’s a really big, juicy, important secret.

Like being a witch.

It’s tough to hide part of who you are, but the fact is large sums of pagans out there have to do it every day. Perhaps your co-worker is a Druid, or your classmate is a Wiccan. Maybe your Aunt Marge is a Hedge Witch, or that stranger walking down the street is a Shaman. You may never know it, even when they’re staring you right in the face…all because they keep it a secret.

I, like most pagans, have to live with the secret that I am studying the Magickal Arts. My mom is aware that I’ve dabbled in a bit of Wicca, and goddess bless her open-minded soul, but it’s not a topic that I’m too eager to bring up at dinner-time, since she’s not too fond of religious discussions. But except for her, I keep my secret hidden from the rest of the world, afraid that I’ll be beaten down for my ‘offbeat’ interests.

I was raised Christian, since the majority of the family followed that faith though it wasn’t long before I (and my mother) began to fade away from the church (I was probably about eleven at the time) . Eventually we became agnostic, though it took a while before the guilt of not believing in the Bible eased up. I found myself feeling lost and confused with no solid beliefs, and often wondered about those heavy universal questions: “How?” and “Why?”

I was so frustrated with the world, and I couldn’t seem to sort out what was truth and what was just a bunch of woven lies.

Growing up, even in a Christian family, I had always adored magic (k) and fantasy. I was always the kid who wanted to believe in something a little longer than she should, like Santa Claus or the Tooth Fairy. I was the avid Harry Potter Fan, even though my grandma looked down begrudgingly on its witchly contents. In my heart, I knew it was all real to some degree. It HAD to be real…the magic (k) , the wonder, the dreams of a young child. Because if it wasn’t…then I would have lost a part of my soul.

It wasn’t until a year and a half ago that I came across the workings of real Witchcraft. A good online friend admitted to me the experiences she went through as a young teen Wiccan- the fun and wonder it brought her, but also the terrible mockery and discrimination she faced.

That night I decided to Google ‘Wicca’ and ‘Witchcraft’ and I found pages and pages of beliefs and a wealth of information. Wicca and all its forms (from Fae and Draconic to Gardnerian and Alexandrian and all the versions in between) , Druidry, Shamanism, Dianic, Minoan, Eclectic… the list went on forever! I couldn’t believe it! All these different religions, and they all practice magick? Real, actual magick? Plus they tied in with my growing love of ancient mythology!

I was enthralled, intrigued, and deliriously delighted beyond my wildest and craziest dreams. I had stumbled upon the secret, the part of myself that I would mask from my friends and classmates. I’d discovered the occult arts, “The knowledge of the hidden, ” as it translates. I was back on the path to spiritual enlightenment, and very excited (Well, it was more like I was wandering through the woods, edging clumsily toward the path) . I looked into Wicca more closely, and found was one of the closest religions I had found yet that complimented my personality. I’ve been on and off then on again in my study, learning what I can, when I can, always tempted by the oh-so-fascinating and mysterious subject.

My Wondrous Path So Far: I keep a tiny composition notebook wrapped in rustic brown paper that serves as an inconspicuous Book of Shadows, and any form of an altar is yet to be set up. I’m still trying to discover what Gods and Goddesses I will follow, but that is all part of my journey in finding my path and myself. As far as any books involving Wicca or Witchcraft… they are allowed to rest freely on my rickety wooden shelf, except when company stops by for an over-night visit. Sometimes I feel more comfortable hiding them away under the bed or a crummy sofa cushion just to avoid any awkward questions.

It’s not something I want to hide, the fact that I started studying witchcraft, but I feel its necessary in my time and place, at least for now. I’m dominated by a school world ruled by the concept of Bully vs. Victim, a hub where even the slightly weird, unique, or unordinary are picked on and laughed at.

It can be like that even in the adult world, which leads to the main reason why so many prefer to study in secret rather than express themselves out in the open: It’s the fear of not being accepted, or being “disowned” by your extra faithful Christian family. It’s the the worry that maybe your friends will give you a funny look or your boyfriend will call you crazy. No one wants to feel ashamed or un-liked, so in many cases, it is easer to simply keep silent.

I congratulate those who are brave enough to proclaim their faith, and I remind those of you who have open-minded and accepting friends, family, or coven members that you are very fortunate. I end here by saying that though it may be a secret now, it is also one of the greatest gifts. Perhaps one day soon I will able to feel more comfortable and open about discussing my ambitious pursuit of magickal knowledge.

As I continue to learn and explore the Craft, I continue to grow as a person…

And I continue to hold the secret of the witch.

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


(*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.


Making Dragon Magick

Making Dragon Magick

Half-close your eyes as you sit outside or near caves or rocks. If the light is bright, you may see the swirling iridescent silver, purple, gold, green and blue of the dragon outline shimmering ahead. Let the image enclose and energize you and breathe slowly and regularly, allowing the warm, shimmering colors to flow in and out of your own energy field, your aura. If you see nothing externally allow the image to build up in your mind and superimpose it in your imagination on the scene.
You may see an image of the dragon and her fabulous treasures within the cave or see her flying upwards towards the sun. There is no danger in this for she is a spiritual force, experienced through the layers of countless millennia.
You may feel very warm as though close to a bonfire and see sparks or sunbeams dancing in the air all around.
When you are ready, close your eyes and gently push away with your hands palms outwards and upright. Allow the energies to move away, or you may sense them fading spontaneously as the dragon moves on.
Don’t ask for anything. The experience is enough and will help you to move with confidence and attract and spread the abundance you need.
Be sure to take a bottle of water to drink afterwards and splash on your hairline, brow, throat and wrists or palms to cool you down.
While you are still there, take time to write in your Book of Shadows. You may have heard words in your mind as you experienced the dragons power or they may come now and even if you are not normally poetic, the encounter will trigger off rich and vivid descriptions of flying with the dragon, the mysterious smoke-filled air within the cave and metallic colors of your dragon. If you open your eyes in the night before sleep the colors may reform.
Afterwards is a good time to explore the caves and rocks, if accessible. Even if you are crammed in a tourist party, you can sense your dragon and maybe the special place that you connected with in your visions and see the shimmering silver and purples reflected on the dark walls.

What Is Natural Magick?

What Is Natural Magick?


Magick is a constantly flowing stream of energy. It is a concentrated and channelled form of the life force that flows through all animate life forms: People, animals, birds ,insects and plants of all kinds. The life force is also present in rocks and crystals in some cultures regarded as living energies, in rain, sunshine, the moon, winds, storms, the rainfalll and the rivers and seas. In Charge of the Goddess, written by the late Doreen Valiente who revised much of Gerald Gardner’s Book of Shadows, the high priestess speaks as the goddess:

I who am the beauty of the green earth, the white moon among the stars, and the mystery of the waters call unto thy soul, I am the soul of nature.


This is a good summary of the powers of all magick, but especially natural magick that lies at its heart.

We receive and give out the life force in its spontaneous form through our aura, our psychic energy field that extends about an outstretched arm span around us. It also passes to and from our bodies through our chakras or psychic energy centers.These energy centers filter the aura energy and receive power from the earth beneath and the sky above us, from what we eat and drink and breathe and from those with whom we interact.

When you stand in the shallows of the sea and feel the waves pushing your toes, that sensation is the life force and the force behind magick. If you stand on a windy hillside and are tugged by the wind, that also is the life energy and the power behind magick. When you bury your feet in earth or press your soles against grass barefoot you are taking in the pure power.

Magick involves channelling and directing the life force by tapping into those energies in ritual and in spells and using the directed and concentrated flow to transfer thoughts and wishes (if positive) into actuality. This occurs in the same way that a strong wind can buffet you off course or the tide can lift you unexpectedly off your feet. It can be exciting occasionally to surrender yourself to the unchannelled might or nature and see where it carries you.

In spells and ritual, however, you structure words, images and actions to collect the power, and channel it into a named purpose. You can then amplify and release the concentrated strength into the specific purpose or area of the spell or ritual. In the release your wishes and focused thougths make the transition through the psychic sound or light barrier so you have the impetus to make these desired possibilities come true.

February Eve

Imbolc/Candlemas Comments

February Eve

“Dread Lord of death and Resurrection life and the giver of life, Lord within ourselves, whose name is Mystery of Mysteries, encourage our hearts. Let the light crystallize in our blood, fulfilling us of resurrection, for there is no part of us that is not of the Gods.”

—-The Book of Shadows (1949), Gerald Gardner

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